THE life of all men that liue in the world is beſieged on euery ſide with many aduerſities; whereof ſome are particular to ſome, and the others are generall and common to all, as are Death, and the diſeaſes which tend therevnto, the which ordinarily aſtoniſh vs by ſo much the more, as they are more dangerous, and that there is leſſe meanes to auoid them. For although that Kings, Emperours, and other Princes, and great Lords can ſometimes (with the helpe of God, and the great meanes which hee hath adminiſtred vnto them preſerue and warrant themſelues from many dangers; yet none of them can ſaue or exempt themſelues, but in the end they muſt die, either in the warres, by the ſword, or in their beds through age or ſickneſſe, or elſewhere, by ſuch accidents, as God by his prouidence, euen before they were borne, had appointed vnto them: which Dauid teacheth vs in many places, as in the 82. Pſalme where he ſpeakes of Princes.

Item elſewhere where he ſpeakes in general of the condition and end of all men.

or And againe in the Pſalme following.

So here we ſee it is an inuiolable decree and ordinance of God, that all men that come into the world, come with this charge not to ſtay there long, like vnto trees, which are faſtned to it by the rootes; but to thrill lightly through it as doth the water,2. Sam. 14. and to goe forth of it as ſoone as it ſhall pleaſe the Lord to call them. And although that the moſt part of vs indeauour (as ſaith the Prophet) to make alliance with death, Iſay 28. or at the leaſt to haue ſome truce or reſpit with it, for to put backe and ſtay the comming thereof; we experiment neuertheleſſe euery day, that our time being come, and the day of our aſſignation paſt, we muſt appeare before the Iudge at the houre preſent, and at the very inſtant, to heare from his mouth a diffinitiue ſentence, by the which life or death is adiudged vnto vs. Then the firſt and principal care which we ought to haue, Pſal. 62. is not too ſeeke as did the King Aſa, for the Phiſitions,2. Chro. 16. and to vſe the recreates and directions which they appoint vs, to arme vs againſt the diſeaſes which may befall vs; nor yet preſentatiues as vſed Metridates, to auoide the danger of poiſons which our domeſticques or others may prepare for vs; nor finally a ſtrong horſe, Pſal. 33. a well tempered ſword, a corſlet of proofe, to aſſure vs againe the hazards of a battaile, for there is nothing of all theſe that can breake the ordinances of God, or warrant vs from his anger, nor (in briefe) in any ſort turne the effects and executions of his will; But the firſt thought that ſhould preſent it ſelfe before our eyes, whether it be that we will anticipate the euils, which wee foreſee may happen, or turne away thoſe which are already happened vnto vs; is to deſire and ſeeke after the fauour and grace of God, which is the moſt ſoueraigne and fitteſt remedy that men can chooſe, ſodainly to preuent all their aduerſities. Now by reaſon that I haue beene prayed by ſome brethren my friends, to gather together & ſet downe in writing, ſome paſſages and places of Scripture to comfort the Sicke, and to ſtrengthen them againſt the terrors and apprehenſions, which then they may haue, as well of their Sinnes, as of Death, of the Diuell, and of the Iudgment of God, Rom. 13. 1. Cor. 13. 1. Cor. 12. Epheſ. 4. which is yet more fearefull then all the reſt; knowing that charity binds mee vnto it, by the which as with a band all the members of the body of IESVS CHRIST, are ſtraightly tyed together, and that alſo it was one of the parts of the charge which God did impoſe, not only vpon the Miniſters of the Goſpell; but alſo vpon the ouerſeers, which are giuen and aſſociated vnto them for helps and aſſiſtants; I would not refuſe them, although I am not ignorant that diuers of my fellowes, vnto whom God hath imparted more of his graces, are more ſufficient to deale therein then I am; neuertheleſſe, ſeeing that the members in what rancke or degree ſoeuer they bee, ought not to denie any labour to the body, which is in their power, I will aſſay with the helpe of my God, what by his grace I can doe for to content them, and ſatisfie to their deſire. Leauing then apart all other ſorts of affliction, wherewith it pleaſeth God to chaſtiſe and exerciſe his children: Let vs here only ſpeake of ſickneſſe and of death, and let vs propound briefly the meanes and conſolations the fitteſt we can, for to inſtruct and accuſtome men to take and beare them wiſely, and moderately; beginning at ſickneſſe which is not a caſuall thing, and which happens raſhly, now to ſome, then to others, as it fals out, but we muſt thinke that it is ſent by the prouidence of God.

And although that the ends and occaſions are not all alike, neuertheleſſe the Author of it is alike, as hee is of health: for it is from the mouth and ordinance of God, as ſaith Ieremy, Lamen. 3. that the good things proceed, & alſo the euill which are contrary vnto them. And there is no euill (as ſaith Amos) whether it bee in the Citie, Amos. 3. or in the Countrey, but commeth from God. Then euen as Peace and Warre, Pouertie, and Riches, Liberty and Priſon are of God; ſo are health and ſickneſſe; which Dauid in all his ſickneſſes did alwaies confeſſe and acknowledge. In the ſixt Pſalme doth he not ſay,

Acknowledging that the ſickneſſe wherewith he was ſo grieuouſly afflicted, was an effect of the wrath of God whom he had offended. As much ſaith he of it: Pſal. 38.Thine arrowes do ſticke faſt in mee, Thy hand doth preſſe me ſore: And in my fleſh no health at all, Appeareth any more. Pſal. 32.For day and night thy hand on mee, So grieuous was and ſmart, That all my bloud and humours moiſt To drineſſe did conuert. I was as dumbe, and to complaine, Pſalm. 39. No trouble might me moue, Becauſe I know it was thy worke, My patience for to proue. Lord take from me thy ſcourge and plague, I can them not withstand: I faint and pine away for feare Of thy moſt heauie hand.

Ezechias and Iob likewiſe do not attribute their ſickneſſe to any other but to God▪ Eſay. 38. Iob. 1. Iob. 5.19. & 27. and Iob ſaid that in the ſtink which came out of his fleſh halfe rotten, and in that heape of wormes which it did produce, he did behold one of the hands of his Sauiour which ſtroke him, for afterwards to heale him with the oother. Euen the Paganes and vnfaithfull, haue ſometimes acknowledged, that their ſickneſſes had hapned vnto them by no other meanes, but from God, who puniſhed them, becauſe they had offended him: As Pharao and his family in the time of Abraham, the Egyptians in the time of Moſes, Gen. 12. Exod. 9. Philiſtines. and the Philiſtines in the time of Samuel, when they would haue kept in their countrey the Arke of the alliance as a captiue and priſoner, after they had taken it in the war, where the children of Iſrael were euercome; wee muſt then conclude that all ſickneſſes, and generally all afflictions come vnto vs from God, Pſal. 33. who doth nothing but iuſtly and wiſely; for all his workes are ſo well ordained, that there is nothing but is done by weight, number, and meaſure, and grounded vpon good reaſon, although that ſometime it be vnknowne vnto vs. Then, as the Goodneſſe, Power, Wiſedome, Iuſtice, Doctrine, Conſtancie, and Veritie, which do appeare in all the workes of God, are cauſe that we approue & praiſe them; alſo acknowledging all his vertues in our ſickneſſes and other aduerſities; ought not we to take it in good part, and arme our ſelues with this faith and cogitation againſt the impatience and bitterneſſe of the heart, which pricks and ſummons vs to murmur and to diſpite againſt God, and ſometimes horribly to blaſpheme him, when he doth not conforme himſelfe, to the diſordinate will and deſires of our fleſh; which if he did he ſhould become like vnto vs, Pſal. 50. that is to ſay, flatterers and diſſimulators of our vices. To the contrarie, for to be good, holy and vertuous, we ought to endeuour to render our ſelues like vnto him, and to ſubmit and ſubiect all our deſires vnto his will; for otherwiſe we are hypocrites, Mat. 6. and euery time when in our prayers we aske that his will be done, our heart ſecretly belyeth our mouth, and ſaith in our eares, Ha hypocrite, if thou wert at thy choyce thou hadſt rather that thine were done then Gods. When in generall men ſpeake vnto vs of the prouidence of God, and that by the great, men aske vs whether all that God doth be not wel done, we yeeld vnto it preſently, and do euen propound it to our neighbours and friends, when they are in any trouble to comfort them, as the fitteſt, the preſenteſt, and ſingulareſt remedie that we can counſel them: but when we come to apply it to our ſelues; we doe as Phyſitions,Simil. who can well appoint Phyſick for others, which they will not take for themſelues; neuertheleſſe there is nothing ſo healthfull and neceſſary for vs, as to exerciſe our ſelues daily in the meditation of the prouidence of God, and to acknowledge that it rules, ordaines, turnes, and diſpoſeth all things, to the end that contemplating alwaies the workman in his works, we may preſently approue it, knowing well that nothing can come out of that ſhop, but is poliſhed and perfectly accompliſhed in all points. And if wee do this honour to good Artificers,Simil. to receiue their worke as ſoone as we ſee their marke vpon it, ſhould we be more vniuſt, in eſteeming and approuing of the workes of God, wherein we ſee the markes and ſignes of his goodneſſe or iuſtice ſo apparant?

It is true indeed that that which happeneth vnto vs directly of his goodneſſe, is more anſwerable to our taſte, then that which is of his iuſtice; as it happens alſo, that in the workes of nature, ſome of them are more pleaſant vnto vs then others, the day is more agreeable then the night, and Sommer then Winter,Comp. and faire and cleare weather reioyceth vs more then doth a weather gloomie, rainie, and darke. When in like manner, God ſmileth vpon vs, and ſheweth vs an open countenance, and that with a ſoft and fauourable regard, he cheriſheth & embraceth vs on euery ſide with his mercy, multiplying without ceaſing his fauours vpon vs, and honouring vs euery day with ſome new benefit, Pſal. 89. (as ſaith the Prophet) that without doubt is a great deale more pleaſing vnto vs then when he ſheweth vs a ſad and frowning viſage, and when he makes vs to feele ſome rigor and pricks of his iuſtice. Pſal. 89. Did not Dauid take more pleaſure to heare the faire promiſes which God made him, firmely to eſtabliſh his kingdome, Pſal. 18. and to continue it to him and his children for euer, to giue him victory againſt all his enemies, which he ſaw on euerie ſide ſpread like mudde on the ground; to ſee his glory & renowne to flie and be noiſed on euery part, among ſtrange nations, Pſal. 32. to heare from Gods owne mouth, who had found him according to his owne heart, to conſider how God had taken and choſen him amongſt the ſheepe,1 Sam. 13. Pſal. 78. to raiſe him aboue all the houſes of Iſrael, and in a manner to diſgrade wholy all the houſe of Saul for to inrich him, & to adorne him with his Roa • s, hauing bene induced to do him all theſe fauours by nothing elſe but his onely grace and good will. I demand if ſo many and ſo ample demonſtrations of the goodneſſe and mercy of God towards him, were not a great deale more eaſie for him to digeſt; then the great reproches which he gaue him for his ingratitude,1. Sam. 12. after hee had oftended him? and the fearefull threats which he added thereunto, to diſcouer and publiſh his ſinne? to cauſe that his houſe ſhould be filled with murder & with bloud & that the honor of his wiues ſhould be tamted by his owne ſon? and neuertheleſſe although that ſuch exploits of the iuſtice of God were heard, & a burthē which was importable vnto him, yet did he yeeld his ſhoulder vnto him, and old ſubmit himſelfe altogether to his will, aſſuring himſelfe alwaies vpon his mercy (of the which hee did remember himſelfe alwaies in his iudgements) that the charge which he ſhould lay vpon him ſhould not be altogether to preſſe him downe. Abac. 3. And we haue a ſingular example of his patience of this humble obedience which he was reſolued to render vnto God in all his aduerſities, when with ſo peaceable, and ſo moderate a ſpirit, he bare the great and ſcandalous iniuries that Semei ſpake vnto him, at that time when for to ſaue himſelfe from the conſpiracy made by his ſonne, and by his people againſt him,2. Sam. 16. he was conſtrained to flie in great diligence, and to abandon the Citie of Ieruſalem; for the principall cauſe which made him ſo ſoft and ſupple; was that he did referre all the inſolencie and brauery which that little maſtiffe did vnto him, vnto the prouidence of God which had ſtirred him vp to ſpeake thoſe iniuries vnto him, to humble him and trie his patience and vertue; Which was cauſe likewiſe, Iob. 1. & 2. that Iob after ſo many & notable loſſes of all his goods and children, and finally of the health of his bodie, did praiſe God as cheerefully as he did in his abundance; and when he had the ſcope of his deſires, except the regard which he had to the prouidence of God, the which he did contemplate in all his miſeries, for 〈◊〉 them at his hands as ſpeciall bleſſings and fauours which hee doth to his children, yea the moſt deare and beſt beloued. And it ſufficeth not that wee beleeue that all our ſickneſſes come from God: but wee muſt beleeue it in all the circumſtances thereof, as that they are great, long, tedious, painfull, languiſhing, and ſometimes incurable, that by reaſon of their contagion, they let our friendes and kindred from comming to viſite and comfort vs; that wee finde no remedie no more then that poore woman that had the bloodie flixe which held her twelue yeares, Mat. 9. Luc. 5. Iohn. 5. and the poore man who was eight and thirtie yeares bound in his bed, by reaſon of a palſie wherewith hee was ſtroken in all the members of his bodie. Wee muſt alſo attribute all that to God, and thinke that he is equally free to diſpence of the good and euill, which hee drawes from his treaſures, vnto whom hee thinkes good, and in ſuch portion and meaſure as it pleaſeth him, without that any one can iuſtly complayne of him, or with reaſon demaunde of him why hee doth ſo or ſo.

After that we are reſolued in our minds; that not only the ſickneſſes, but alſo all other euils, happen vnto vs by the prouidence of God, and that from them we haue gathered all the comforts which may be drawne: Then, to comfort vs yet more, we muſt conſider who is this God that ſends them vnto vs, and how neare he is vnto vs; for it is not ſuch a God as are thoſe that theſe fooliſh people worſhip, Pſal. 96. and are but a thing of nothing whereto they giue themſelues, Pſal. 115. who cannot ſee anything with their eyes, nor heare with their cares, nor ſmell with their noſe, nor taſte with their tongues, nor ſpeake with their mouthes, nor take, nor giue with their hands, nor walke with their feetes, who in briefe can neither doe well nor ill; for they are not only mortall like vnto men and beaſts, but things altogether dead, who haue neither ſenſe, nor vnderſtanding, nor mouing, nor feeling, nor force, nor vigour. But the God in whom we beleeue, Act. 14. Hebr. 1. is the Creator of heauen and earth, who cauſeth euery thing to liue, and die, and breathe, who beares the world and all things contained therein, by the only vertue of his powerfull word, who with one of his fingers meaſures and poiſes the earth, as with a beame, Eſay 40. Pſal. 147. who knoweth the number and names of the Starres, Rom. 4. Reuel, 1. who cals the things that are not, as well as if they were; who beares the keyes of life and death, who is infinite in himſelfe, and all his vertues are infinite: for his Goodneſſe, Mercy, Wiſedome, Iuſtice, and Vertue, are ſo high and ſo great, that the length thereof can be no more couered then the breadth, nor the breadth then the thickeneſſe.

Now this moſt good and moſt great God is not farre from vs,1. Cor. 3. Pſal. 5. Pſal. 17. neither in preſence nor in affection: he is in vs as in his Temple, for to ſanctifie vs, and round about vs for to couer vs with his fauour, and to hide euery part of vs vnder the ſhadow of his wings. He dwelleth in vs as in his houſe,2. Cor. 6. for to gouerne and inrich vs, to furniſh and adorne vs; our vnderſtandings and our hearts are his galleries, wherein he walkes and takes his pleaſure, there deuiſing with vs by the diuine thoughts and holy affections which he hath inſpired. And albeit that he repleniſheth heauen and earth, and that the loue which he beareth to his creatures, and the care which he hath of them, are cauſe that he doth aſſiſt and accomodate them with all that is neceſſary for to preſerue and entertayne them. Neuertheleſſe, Pſa. 148. we are nearer to his heart, Job 3. Epheſ. 6. hauing receiued of him ſo many fauours, as to haue eſpouſed, conioyned, and vnited our ſelues inſeparably vnto him, and by the meanes of this vnion, to receiue vs into a participation and communalty of all his goodneſſe. Then euen as a woman that knowes her ſelfe well beloued of her husband, and which doth wholly poſſeſſe him, cannot feare that hee ſhould vſe to her any euill intreatment;Simil. alſo wee ought to aſſure our ſelues, that God who loueth vs infinitely, cannot doe nor ſuffer any thing to be done vnto vs to hurt vs; Rom. 5. for if as ſaith S. Paul, when we are enimies, we were reconciled vnto him by the death of his Sonne; much more rather being already reconciled vnto him, ſhall we be deliuered by his life; Is there any thing more abſurd then to thinke that God who is the ſoueraigne good, can be the authour of any euill; Iam. 3. doth a fountaine caſt our both ſweet and bitter water?

The Heretikes themſelues as Marcion, and the Manicheans, for the horror which they had of ſuch a blaſphemy, would eſtabliſh two principles; the one of life and of the light, the other of death and of darkeneſſe, not being able to perſwade themſelues that of God, Pſal. 36. who is the fountaine of life and all happineſſe, can proceede any miſery: Wherein they were not deceiued, but inſomuch only that from a good maxime, they drew a bad concluſion. For indeede, the good in ſuch a degree as God is, that is to ſay, ſoueraigne and infinite, can no more produce euill, then fire cold, light darkeneſſe, and life death. And it is the reaſon for the which God after he had created the world and all that therein is contained, and attentiuely conſidered all his workes, did teſtifie that they were all very good; which ought not only to be referred to the workes themſelues of the creation; but extended generally vnto all that God doth, without any exception.

For ſeeing God is alwaies like vnto himſelfe, and that in him, as ſaith S. Iames, Pſal. 102. Iam. 1. there is no mutability nor ſhadow of changing, as his goodneſſe is eternall; alſo at all times it can produce nothing but good workes, and good things; And this is the reaſon for the which anſwering by his Prophet vnto the people, Oſe 13. who did complaine of the great calamities which had befallen them, hee ſaies, that he was not the cauſe of them, and that as for him he had only procured their good and their ſaluation. But that they themſelues were cauſe of their ruine, and of all the deſolations that were ſeene in their Countrey;Simil. for as the fire produceth fire, and all other things produce or bring forth their like; ſo doth God from whom no euill can come. Yea, but ſickneſſe, famine, pouerty, ſterility, warres, are they not euils which God ſendeth, and ſo is the author of them? God ſends them indeed as well to the good as to the wicked, to the one to puniſh their ſinnes, which is a iuſt & laudable act, to the other to exerciſe their vertue, or to draw and bring them to repentance. And if wee would be good husbands, and appropriate our ſickneſſe well, and referre it to the ends for the which God ſends them vnto vs, wee might gather much fruit, and many good leſſons by it: In the firſt place, there is nothing that is ſo neceſſary, as to know our ſinnes, and the vice and corruption which is in vs, to humble our ſelues to God, and to diſpoſe our ſelues to require and ſeeke after his grace, which is the only meanes by the which they may bee remitted, couered and hidden before him, to auoide his iudgement, and the condemnation which otherwiſe ſhould therein bee prepared for vs, if they were not pardoned vnto vs. Now ſo it is that naturally we are blind in the iudgment which we haue of our ſelues, by reaſon that the exceſſiue & vnmeaſured loue which we haue of our ſelues, doth blinde our eies, in ſuch ſort that wee cannot perceiue, nor diſcouer the malice, the hypocriſie, the pride, the vanity, the miſtruſt, the iniuſtice, the impiety, the idolatry, the inhumanity, and all the infinite peruerſity, which from our child-hood is bred in our hearts, and diſcloſeth it ſelfe with the time, according to the occaſions which are preſented vnto vs. For although that we doe all indeauour for a time to hide the malice which we haue conceiued in our hearts,Simil. like vnto women that deſire to ſteale their children: Neuertheleſſe, when the belly comes to ſwell, and that their time of childing drawes neare, they are conſtrained to auouch that which they had alwaies denyed. Alſo wee neuer confeſſe our debts, vntill ſuch time as by certaine proofs we are conuinced of them, yet will wee then ſhuffle and alwaies abate ſomething if we can of the enormity of our faults; whereof wee haue a notable example in our firſt Parents, who although they were before God, (from whom nothing can bee hidde nor couered) and that they were liuely purſued and accuſed by their owne conſciences; neuertheleſſe, they ſought all the ſlights they could to diſguiſe and turne from them the fault which they had committed, Gen. 3. and could not be brought, neither by the feare and reuerence of God who ſpake to them, neither by the accuſation and witneſſing of their owne cōſcience, which vrged them on euery ſide, to come to this point, to confeſſe clearely, and without any inuolution, their diſobedience, their ingratitude and their ambition, by the which they were precipitate; wherein men may ſee how difficult it is to men, to acknowledge and confeſſe their ſinnes in verity, and without hypocriſie. It may likewiſe bee ſeene in the Patriarks, who did ſo long diſſemble their wickedneſſe, and the cruell and inhumane conſpiracie, Gen. 42. which they had made againſt their poore brother, the which they did neuer acknowledge vntill ſuch time they were compelled thereunto by the anguiſh and diſtreſſe whereunto God reduced them to put them in minde thereof; and Dauid how long did he ſleepe in his ſinne, whereupon he neuer thought earneſtly, vntill ſuch time as he felt himſelfe touched to the quicke by the hand of God, and that he found himſelfe almoſt vndone, as he himſelfe doth confeſſe it.

And S. Peter after he had ſo oftentimes denyed his Maſter, euen curſing and ſwearing that he neuer knew him; Would hee not haue perſeuered therein, and altogither haue abandoned the Church of God as wel as Iudas, and infinite more Apoſtates, that goe from it euery day, if Ieſus Chriſt had not caſt his eye vpon him, Luk. 22. and by his looking on penetrated into his conſcience, for to make him to feele and weep for his ſinne? And S. Paul who like vnto a furious rauening beaſt, ſought euery where for Chriſtians to ſlay and deuour them; would he euer haue repented of theſe faults? But to the contrary, would hee not haue beene obſtinate and hardened, Act. 9. to haue ſpoiled and diſperſed the flocke, if the ſtrong hand of the Sheep-heard who watched ouer it, had not held him backe & ſlaid him ſhort, and compelled him perforce to know and feele the great euill that he had done? By theſe few examples, may be clearely perceiued that although men are couered and filled with an infinite number of ſinnes, they cannot neuertheleſſe know nor feele them, if God doth not giue them the grace to ſet them before their eyes; Which is the reaſon for the which in many paſſages of the Scripture, Penitence (which cōſiſts partly in the knowledge and diſpleaſure that man hath of his ſinne) is called the gift of God.2. Tin. 2. For as wee cannot know God, nor the goods which we ought to ſeeke for in him, and hope for of his goodneſſe; if firſt we be not inwardly illuminated by his ſpirit, and outwardly taught by his word; Alſo wee cannot well know our ſelues, nor well ſound the vice & euill which is in our hearts, if the ſpirit of God doth not giue vs eies for to behold our ſelues, in the looking glaſſe of his law. For to ſee our ſelues and that which is in vs, we haue no eyes naturally, no more then that old Lamia, Compar. who as fables recount had eies which ſhee laid away in her houſe, becauſe ſhee would there ſee nothing, and put them on when ſhee went forth, to ſpie and obſerue what was done at her neighbours. Whereunto alſo agreeth the fable of Eſop, wherein is ſaid that we carry euery man his wallet, in the hinder part whereof we put our owne ſinnes that they may neuer come before our eyes, and in the forepart, the ſins of our neighbors, to the end that ſeing them we may haue argument to detract & ſpeake euill of them. And it is a meruailous thing that our ſins ſhould be ſuch great and dangerous diſeaſes, and euen mortall, and that notwithſtanding they are ſo litle ſenſible to thoſe that by them are detayned; for we ſee how the Idolaters, hypocrites, ambitious, couetous, and voluptuous men doe ſolace themſelues without ſorrow, not any whit complaining of their euill. Which is more, the Idolater hath neuer more pleaſure, then when he beholds, kiſſes, and worſhips his Idoll; nor the hypocrite is neuer more content, then at ſuch time as by the appearance of ſome counterfait vertue, he can inſinuate himſelfe into ſome good opinion, and purchaſe the eſtimation and reputation to bee vertuous; & the others neuer eſteeme themſelues more happy then when they peaceably enioy the honors, riches, pleaſures of this world, which they deſire; and the cauſe of all this is, that they haue no feeling of their euill, which is ſo much the more dangerous. As amongſt the bodily diſeaſes,Simil. the moſt pernitious are thoſe that bring leaſt paine, as Palſies, Lethargies, Apoplexies, & other cold Catarres, for ſuch diſeaſes are ordinarily incurable; which was cauſe in times paſt to make an ancient man to ſay, he did well deſire not to be ſicke altogither, but if he were, he deſired alſo to feele his paine: giuing to vnderſtand thereby, that there is nothing more dangerous then to be ſicke, and not to thinke they are ſo. What ſhall then become of vs, who neuer thinke wee are ſo vitious as we are, and alwaies to bee more vertuous then wee are? for wee neuer ballance nor weigh our vices with our vertues, but with falſe weights and falſe meaſures; by reaſon that when we weigh our vices we take the ſmal weight, and the great when it is queſtion of our vertues, the which we alwaies thinke to bee greater then they are, by reaſon of this furious loue of our ſelues, the which ſtoppeth our eyes, and blinds our ſight.Simil. And euen as the vapours and miſts which euening and morning riſe from the earth, being put betweene vs and the Sunne, make it ſeeme greater vnto vs then it is; ſo when we behold our vertues through this loue which couers our eyes, we iudge them alwaies to be more greater and more perfect then they are. What muſt we then doe to correct and amend this falſe iudgement which we haue of our ſelues, eſteeming our ſelues more vertuous and leſſe vicious then we are? we muſt learne to know our ſelues, and to that end meditate the law of God day and night, referring therevnto, our thoughts, our affections, our wordes, our actions, and in ſumme all the eſtate of our life, as the ſtraight rule, according to the which it ought to be meaſured. But becauſe we are badde Schollers, and that we neuer vſe a full and intire duety to apply our ſelues to this ſtudy; God like vnto a good Maſter and carefull for the profit of his children, is conſtrained oft times to take rods, to awake and ſet vs forward, and by ſickneſſes and other mortifications of our fleſh, makes vs to acknowledge the corruption which is in vs, for there is nothing that rangeth vs better vnder the obedience of the will of God, then a good diſcipline (as ſaith Eſay) that men learne iuſtice when the iudgements of God are vpon the earth. Eſay 26.

It is then a thing very profitable to man, to haue ſickneſſe and all other aduerſities, which happen vnto vs, when wee can vſe them well; for they make vs to know and feele our ſinnes; As to the contrary health and proſperity makes vs to forget them; for when in prime of age, we are healthfull and Iuſtie, and that all things ſmile vpon vs, wee thinke vpon nothing but of leaping and dancing like to yong fawnes & yong beaſts.Simil. And if any one ſhould come towards vs then, to giue vs ſome inſtructiōs of our duty, he ſhould loſe his labour and his time; for there is nothing more fiere, more reſty, more contrarie and indocible then a man cheriſhed and made wanton by fortune, and puffed vp with his proſperitie: which God reprooues in the people by his Prophet, I would ſpeake vnto thee in thy felicitie, Iere. 22. but thou wouldeſt neuer vouchſafe to hearken vnto mee; and ſuch hath bene alwaies thy faſhion from thy youth. And Salomon ſpeaking of the proſperity of fooles, Prou. 1. ſaith, that it is that which ruinates and makes them fooliſh. Surely faith Xenophon, it is very difficult for a man to be wiſe and happie alſo, and that being rayſed vp to honour, and abounding in riches, and in pleaſures, he ſhould acknowledge himſelfe to be duſt and aſhes, Gen. 18. Pſal. 39. as did Abraham, or to be nonothing but vanitie, as did Dauid; But to the contrarie all thinke themſelues Gods, or halfe Gods, as we may plainly ſee in Senacherib, Jſa. 10. Jſa. 14. Nebuchadnezzar, Antiochus Theus, Xerxes, Alexander; King Herode, Domitian, who became ſo inſolent and proud, by reaſon of their proſperitie, that they would compare themſelues with God; Which Philip of Macedone conſidering, becauſe that by the happie ſucceſſe of his buſineſſe hee ſhould not come to fall into ſuch an arrogancy, appointed one of his Gentlemen of his chamber, to ſay to him euerie morning at his awaking, Remember (Philip) that thou art a mortall man; and did verie wiſely therein, foreſeeing that proſperitie is a verie ſlippery thing, which makes men drunke,Simil. and ſleepe more eaſily then doth ſweete wine when men drinke it, or the whiſling of a ſweete ayre which is heard. The ſickneſſes then which doe awake vs, and make vs to acknowledge what is our condition, and that the ſinne which is in vs, is the principall cauſe that brings them, are verie healthfull vnto vs, and we ought to take them as ſo many aduertiſementes, which God ſends vs that we ſhould remember him, and do our dutie in ſeeking to him. The which we do when firſt we confeſſe our ſins and faults before him, with a ſorrowfull and contrite heart, Pſal. 40. with a feeling of his anger, & by the diſpleaſure which we haue for hauing offended him, after we haue receiued ſo many graces and fauours which wee haue receiued from him in ſo great abundance, that we cannot not onely number and reckon them, but alſo ſufficiently comprehend them. Hereupon to be the more ſtirred vp and pricked to the quicke with the feeling of our ingratitudes, we ought to remember, that hauing bene created after the Image and ſemblance of God, Gen. 1. and raiſed by that meanes aboue all the creatures of the earth, without hauing any regard to the dignitie vnto the which hee had called vs, Col. 3. wee haue not onely hid and darkened it, turning our ſelues wholy from Iuſtice, Holineſſe and Veritie, which are the vertues by the which we may reſemble him, for to follow the errors and vanities of the world, the fooliſh deſires and diſordinate luſtes of our fleſh, briefe, for to walke in our owne waies, and to repreſent in the whole courſe of our liues, the picture and image of the diuell. After that hee had drawne vs out of the darkneſſe of ignorance, wherein wee were as it were buried, and rayſed ouer vs the brightneſſe of his face, by the preaching of his Goſpell, and by the knowledge which hee had giuen vs of his ſonne, that wee ſhould follow him, who is the light of the world, Iohn. 1. Ephe. 5. and to communicate no more with the workes of darkneſſe: But forſaking our guide, and the way which hee had traced vs, wee haue ſtrayed in a thouſand, and a thouſand ſortes, and like poore blinde men hauing no bodie to conduct and direct vs but our appetite and fooliſh fantaſies, which are likewiſe blinde, wee haue beene many times at the verie brinke of the ditch, and readie to fall therein and to be quite loſt: If it had not pleaſed this good God, Iohn. 5. Heb. 2. to ſurmount our malice, by his goodneſſe, and to remember vs when wee had quite forgotten him. Moreouer hee had deliuered vs from the bondage of the diuell, and of ſinne, which was a great deale more harder and cruell then that of Aegypt, and of Babilon could bee; and had ſet vs free, to the end that we ſhould ſtand firme in the liberty which had beene ſo dearely purchaſed for vs, by the death of his onely and welbeloued Sonne. But how many times haue wee looked behinde vs, as did Lots wife, Gen. 19. and not onely grudged at the leauing of our Aegypt, but alſo taken the way to returne thither, and to remit our ſelues vnder the yoake from the which wee were taken? louing better to liue ſhamefully and miſerably vnder the tyranny of the diuell, of the world, & of our fleſh, then happily & in honor vnder the reigne of the Son of God. Againe how haue we acknowledged this ſo great, & altogether incōparable grace which he hath done vnto vs, whē he came by manner of ſpeaking to ſeeke vs in the brothers houſe, when being tranſported, & as it were poſſeſſed with a ſpirit of adulterie, we ran too & fro, and did abandon our ſelues to the diuell, our Ruffian, about all the high places where we meet with his pictures, adultering with him publikely, without being ſtayed neither with feare, nor ſhame, nor the reuerence of God, who was the ſpectator of all this ſtinking filthineſſe: who neuertheleſſe could not hinder it vntill he gathered & retired vs into his houſe, for to eſpouſe & conioyne vs vnto him by an indiſſoluble band of friendſhip, requiring no other dowry of vs, but pudicitie and chaſtitie, and promiſing to forget al our life paſſed, prouided that afterward we would keepe faith & loyalty with him. Then conſidering now how often, and in how many ſorts we haue broken our mariage, adultering with the world & the luſts & concupiſcences of our fleſh, ſome making their riches their God, others their belly, and their pleaſures, and others their offices and honors, worſhipping our paſſions and cupidities, which we haue ſetled in our harts as vpon an Altar, and in the moſt eminent place of the Temple of God, which by that means we haue polluted & prophaned, and by conſequent deſerued to die the death, that is to ſay, to be quiterazed out and exterminate. And what ſhame and confuſion is if for vs, that hauing bene elected & choſen out of the midſt of the world, and of children of wrath which we were by nature, Epheſ. 2. made the children of God to this end, to liue & die in his ſeruice, and to vow vnto him for euer, a loue, a feare, an honor & obedience with all our heart, & with all our ſtrength? and in the meane time, that in our whole conuerſation we haue ſhewed our ſelues rebellious, debauched & ſtiff necked, reiecting all diſcipline, ſtopping as did the ſerpēt our eares, becauſe we would not be inchanted by the ſweete voice of the Goſpel, taking again our ſtony and vncircumciſed harts, to the end that the promiſes & ordinances of God, might be no more ingraued. How often hath our Paſtor aſſaied to gather vs together vnder his wings as the Hen doth her chickens, Mat. 23. & we would not? how often hath he knocked at our gates, & we wold not vouchſafe to opē? how many times hath he ſtretched forth his Eſa. 65. arme to embrace vs, and we haue beene alwaies rebellious vnto him: when hee hath ſought vs, we haue fled from him, when he hath called vs, wee haue not anſwered him, when he hath commaunded vs to follow him, we haue fained our ſelues wearie, when he hath beaten vs, we haue bene hardened, like vnto the yron with the knocking of the hammer; when he hath cheriſhed vs,Simil. we haue flattered our ſelues, whether hee drew vs vnto him by promiſes, or aſtonied vs by his threatnings, Mat. 11. wee haue growne obſtinate not to beleeue the one, and to ſcoffe at the other: Briefe, what meanes ſoeuer he hath aſſayed to take vs, we haue kept our ſelues from him like vnto cunning beaſts; Item we were his vine, wherein hee tooke all his pleaſure, Iſay. 5. and in the which he had ſpared nothing, to till it well, and to fit it in all perfection; he had planted it with exquiſite plantes, cleanſed it, and pruned it, cloſed and ſhut it vp on euery ſide, for the hope which hee had to gather great ſtore of fruite in the ſeaſon. But it fell out all otherwiſe, for in ſteade of bringing him good grapes, we haue brought forth nothing but veriuyce, and crabbes, and it hath not ſtayed at vs, that we haue not beene quite cut off from the flocke, and that like vnto old and dry bauens wee haue not beene many times caſt into the fire there to be burned and conſumed for euer? What hath hindered alſo, that being barren trees, euen in the ſeaſon and agreable times, as ſpeaketh the Prophet, Mat. 21. Ieſus Chriſt finding no fruit in vs, did not curſe vs at the ſame houre, as he did the Fig-tree? For with what excuſe could wee couer our ſterility? Were we not planted by the cleare running brookes of the word of God, wherewith we were continually watered; and neuertheleſſe, wee haue brought forth nothing but thornes ſuch as are in hedges? Mat. 3. Seeing that the axe is laid to the roote of the tree, which bringeth not forth good fruit, who keepeth vs from being cut off by the rootes, and caſt into the fire there for to be burned euerlaſtingly? We cannot denie but that we haue beene as vnprofitable ſtraw, and that oft times we haue built with ſtubble,1. Cor. 3. vpon the precious foundation of vs & of the Church; What then hath hindered, that we haue not beene carryed away with the winde, and that the fire hath not conſumed vs and all our workes? Iere. 3. In time paſt the Prophets reproched Iuda, that ſhee had iuſtified her ſiſter by the diſſolutions vnto the which ſhee had yet more abandoned her ſelfe then ſhe. But we may well confeſſe, that we haue iuſtified them both, for what ſort of wickedneſſe haue we omitted or forgotten to commit? the impieties, the blaſphemies, the prophanation of the pure and legitimate ſeruice of God, the contempt of his word: hath not vniuſtice, oppreſſion, violence, rebellions, diſobedience, hatred, enuy, murder, adultery, detraction, reigned amongſt vs? If men make accompt of the goodneſſe of the earth, Heb. 6. by the good fruits which it bringeth forth, Iam. 1. being well tilled and well watered with raine from heauen, what will men ſay to the contrary of that which hath euery way abundantly receiued an infinite number of bleſſings from aboue from the father of light, & brings forth neuertheleſſe nothing but thornes and thiſtles? What duty haue we done, I ſay not of children, ſeruants and friends (as we were held) but of the leaſt creatures that are in the world, the which doe all contayne themſelues vnder the obedience of their Creator, without changing the roome or place which he hath appointed for them, without being weary of keeping it, and executing his commandement? Our fathers haue ſeene, and wee ſee after them, that the Heauens, the Sunne, the Moone, the Elements, the Beaſts, the Plants, the Trees, haue alwaies kept one courſe ſince they were created, and kept a meaſure in their paces, and in all their mouings which God had giuen them, without going any iot out of their rancks, nor troubling the order which from the beginning was eſtabliſhed in the whole world. But men haue alwaies beene Annomaux and Heteroclites, and wee are worſe then euer; And which is more, we ſee that for the moſt part, men for to heape vp the meaſure of all their other miſdeedes, adde impudency vnto them, ſtopping their eares againſt all admonitions, and ſhewing in all their behauiours the braſen face of a ſtrumpet. Iſa. 3. Where is now in ſinners the ſhamefaſtneſſe which was ſeene in Daniel? Dan. 9. Where is that earthly face of the poore Publicane, who durſt not lift vp his eyes to heauen, Luk. 18. for ſhame that hee had ſo often offended that good God? Luk. 7. Where are the riuers of teares, which ranne downe from the poore ſinnefull woman, in ſuch great abundance that they were ſufficient to waſh the feete of Ieſus Chriſt? Where are the eyes conuerted into fountaines, as were thoſe of Ieremie, Iere. 9. with lamenting for the ſinnes and miſeries of the world? VVhere is that bitterneſſe of heart, vvherewith S. Peter was ſeaſed vpon, Luk. 22. Act. 2. as ſoone as his ſinne came before his eyes? Where is that compunction and ſorrow which the people ſhewed to haue after the admoniſhing which S. Peter made them, for that they had ſo vildly conſented to the death of Ieſus Chriſt, to obey vnto the appetite and deſire of the high Prieſts? Where is this griefe and ſorrow of heart wherewith Dauid was preſſed, when groaning and ſighing he ſaid?

Ionah 3.Where is that ſackcloth and aſhes, wherwith the Niniuites did ſhew that their repentance was good and intire, and with the which without doubt they ſhall at the day of iudgment condemne the debated and repented maskes, which we ſee in Italie and Auignon? Where is there any at this time who with griefe and diſpleaſure that they haue for hauing offended God, doe teare their haire and plucke off their beards, as Iſay. 22.the Prophets required of thoſe in their time whom they did exhort to penitence, to turne away the wrath of God when they were threatned with it, or to appeaſe and quench it when they were bereaued by it? Where ſhall we finde any, that with a ſoule pierced through with griefe and ſorrow, with an humble, broken, & contrite heart, as the Prophet Ioel demands it, Ioel 2. with a ſorrowfull conſcience, with an intire & cleare diſpleaſure of all feining hypocriſie, doth preſent himſelfe before the maieſty of God, for to make a true confeſſion of our faults vnto him, and in all humility to beſeech and require his mercy to pardon them? By this may wee know what is the hardneſſe of our hearts, the little feeling which we haue of our ſinnes, the little feare that wee haue to offend God, the little loue and reuerence that vve beare him, and the little obedience vvhich vve render him: And being ſuch, vvhat faith (O God) can vve haue in thee? Faith (as ſaith S. Peter) purifies the heart; Act. 10. What faith then can thoſe pretend whoſe hearts are yet full of filthineſſe and corruption; who haue them big and ſwolne vvith ambition, vvith pride, vvith couetouſneſſe, vvith voluptuouſneſſe, with impatience, with hatred, with enuy, and other ſuch like carnall and diſordinate paſſions & affections of the minde? Faith ſhould regenerate and make vs new creatures, of earthly it ſhould make vs heauenly, of carnall it ſhould make vs ſpirituall men, of children of wrath and of darkeneſſe, children of grace and of light; Briefe, of Diuels it maketh Angels. VVhoſoeuer then hath yet his heart faſtened to the earth, and thinketh not at all or very little vpon thoſe things that come from aboue; who ioyne not with the Spirit to combate againſt the fleſh; Galat. 5. But being ſet vpon by his concupiſcences or deſires, preſently yeelds the place vnto them, and makes himſelfe their ſlaue; he that abuſeth the grace of God, and in ſteade of preſeruing and keeping it, liuing in his feare and obedience of his holy will, hath put it backe by a licencious life, whereto he abandons himſelfe vnder a vaine confidence, which hee hath to finde it alwaies ready to excuſe and couer all his faults, doth not he deceiue himſelfe to thinke that he is faithfull, hauing no better faith then that of Diuels, nor that can any more aſſure them at the day of iudgement, then doth theirs? Item, doth not faith take away from vs the iudgement and condemnation of God, Iohn 3 • . 5. Rom. 8. as ſaith Ieſus Chriſt, that he that beleeueth commeth not to iudgment; and S. Paul, that there is no condemnation for thoſe that are ingrafted by faith into the body of Ieſus Chriſt? Now thoſe which liue according to the fleſh, and that haue no feare to doe that which God forbiddeth, and to the contrary to omit that which he hath commanded, how can they auoide the ſentence of death and malediction, giuen and pronounced in the law againſt all thoſe that tranſgreſſe it, ſeeing withal that they doe it wittingly and willingly of ſet purpoſe? Iohn 3. Pſal. 44. Rom. 3. If their conſciences condemne them, God who is more then their conſciences, and who knowes and ſownds their hearts to the depth, how can he be able to abſolue them? Item, faith when it is true doth clothe vs with the iuſtice and ſpirit of Ieſus Chriſt, which doe hold together and follow each other in ſuch ſort that the one is neuer found without the other. As then albeit that the ſpirit of God cannot reſide in vs, but it muſt doe his worke, that is to ſay, but it muſt illuminate, ſanctifie, quicken, guide and gouerne in our counſailes, thoughts, affections, wordes, and actions; what faith doe wee thinke wee haue, if wee doe not ſhew it by a holy and laudable conuerſation, Gal. 5. Epheſ. 4. mortifying and crucifying our fleſh with all the hiſts thereof, putting off the old man with all his affections, ſhunning and deteſting all ſorts of vices, and applying our ſelues on the other ſide to all ſorts of vertue,1. Theſſ. 5. abſtaining not only from euill, but alſo from all things that may haue any ſhew of it. And for concluſion continuing this exerciſe without any interruption vntill he end of our life? Mat. 10. For if any one (as ſaith the Prophet) hauing done his duety by liuing well for a while, Eze. 33. comes to ſtray and to decline from the ſtrayte way before they bee gotten to the end; God will haue no remembrance of all his precedent iuſtices, and will not approue one of them when he ſhall come to heare his accompt; for he doth not promiſe ſaluation and life to thoſe that haue begunne well; but to thoſe only that with all alacritie and a heart inuincible haue continued vntill the end. And giueth not the crowne of priſe and immortality, but vnto them that ſhal runne to the end of the race,1. Cor. 9. and haue duely fought all the dayes of their life.Simil. For what good doth it to a Merchant that goeth to Sea towards the Indies to lade his ſhippe with ſome precious commodities, if after he hath eſcaped many perils, and ſayled happily ſome fourteene or fifteen Moneths, hee comes to ſplit his ſhippe and to ſuffer ſhip-wracke before hee arriues at his port? All thoſe that went out of Egypt vnder the conduct of Moyſes, did not enter into the land of Canaan; for the moſt part ſtayed by the way, and were excluded from the reſt which God had promiſed to their fathers, by reaſon of their incredulity and other vices, which the Apoſtle repeates in the firſt to the Corinthians.1. Cor. 10. Alſo wee muſt not hope once to enioy the happy euerlaſting life, which God hath promiſed and kept for his elect, if we doe not perſeuere vntill the end in the faith of his word, and the obedience of his holy will; the which is giuen to very few. Moreouer, faith, when it is true, is it not alwaies accompanied with a heate and vehemencie of Spirit, which brings it forth for to confeſſe the name of God, to ſing his praiſe publikely, Rom. 10. to preach and announce his Miracles euery where; alſo for to make a publike confeſſion and profeſſion of Ieſus Chriſt and his Goſpell, and without any feare, ſhame, or diſſimulation, to maintaine and defend the truth conſtantly againſt all thoſe that reſiſt and will contrary it? But if wee will well examine our ſelues, and iudge truely and without any flattery of all our actions, wee muſt acknowledge and confeſſe, that amongſt the moſt of vs there is a maruellous ſlackneſſe, to doe our dutie in this behalfe, and that we haue bene very cold and timorous, when it hath bene queſtion to oppoſe our ſelues againſt the wicked, whom we haue heard and ſeene to blaſpheme the name of God, Ieſus Chriſt, religion and the truth, holding our peace, and ſuffering that in our preſence the honour of God was not onely ſtained and offended, but troden vnder foot, without opening our mouthes to ſpeake one word in the defence thereof. Ah what zeale haue we alſo ſhewed to redreſſe the Tabernacle of Iacob, which was quite throwne downe? What pitie and compaſſion haue we had ſeeing the ruines and horrible deſolations happened ſo long ſince to the poore Citie of Sion? Is there any man that can ſay, that he hath employed himſelfe and meanes as he ought, to reedifie the Temple of God, and cloſe againe the breaches which the enemie had made on euerie ſide of his Church? How many is there of vs to whom it cannot be iuſtly reproached, that hee hath bene too much more curious in building againe and repayring his owne houſe then Gods? Aggee. 1. For indeede there are very fewe that haue in ſuch recommendation as they ought the pure and legitimate ſeruice of God, for to reeſtabliſh it when it is broken and prophaned, and to preſerue it when it is whole. And neuertheleſſe although that wee are ſo cold and negligent to procure that the Order and Eſtate of the Church ſhould be put into her firſt dignitie and ſplendour, and that God may be there preached, knowne, and worſhipped in ſpirite and truth, as is required in his word; there is none but thinke themſelues faithfull and Chriſtians, yea of the moſt perfect, although that they ſeeke not the kingdome of God and his iuſtice, Mat. 6. but after other things, and then onely when there remaines nothing of his ſmalleſt buſineſſes to be done. If, to be ſhort, the moſt certaine iudgement that can be giuen of a good tree, is the goodneſſe of the fruite which it bringeth forth, we may alſo iudge of faith that it is good when it ſets our conſcience at reſt, Rom. 5. and that in it we feele neither feare, nor iniſtruſt, nor ſcruple, nor doubt, nor ſorrow, nor torment, that can trouble or call it in queſtion before God: but are altogether reſolued and aſſured to be abſolued in his iudgement, and iuſtified of all the faults and accuſations which the diuell may there propoſe againſt vs, by the meanes of the ranſom which Ieſus Chriſt hath theſe paied by his death and his bloud for vs, Mat. 20. 1. Theſ. 1. Rom. 10. and by that payment wholy ſatisfied to his iuſtice; Item, when it incites and ſtirres vs vp to praiſe God continually, whether it be in proſperitie, for to be thankfull for it, or in aduerſitie, for to proſtrate our ſelues before him, and humbly to intreate him to deliuer vs out of it, or if hee diſpoſe otherwiſe, at leaſt to aſſwage and moderate it, and on the other ſide to be fortified in ſuch ſort, that in conforming our ſelues wholly to his will, we may beare it patiently as long as it ſhall pleaſe him. If finally it doth kindle and inflame vs with a loue of God, Gal. 5. and of our neighbours, in ſuch ſort that we may boyle with deſire to ſerue and honour God, to ſummon and induce as many as we can to know and glorifie him, and that we haue no greater ſorrow and diſpite then to ſee him diſhonoured and blaſphemed. And for our neighbours that we loue them as our owne fleſh, and members of one bodie with vs, as our brethren, and children of one father which we and they haue in heauen; and that we make a demonſtration of the loue which we beare them by all the effects and meanes that ſhall be poſſible vnto vs, deſiring their good, their ioy, their honours, their reſt, aduancement and aduantage as our owne; to aſſiſt them in all their neceſſities, with money, with counſaile, with fauour, with labour, with friends, with recommendations, and without any exceptions, with all that ſhall be in our power. Now who is he among vs, yea of thoſe that haue profited the beſt, and are the moſt aduanced in the knowledge and feare of God, that dares to boaſt to haue ſuch a faith, which were ſufficient to combat with the diuell and all the gates of hell, and to render vs inuincible againſt all the tentations wherewith we may be aſſaulted; Mat. 16. and euen withdraw our thoughts and affections from the earth, and to rauiſh and lift them wholy on high aboue the heauens, in a certaine hope of the immortalitie and happie life, which God hath there promiſed and prepared for vs? The which hope would make vs altogether to forget the world, with all the glorie, pompe, pleaſures, riches, and magnificence thereof, and no more eſteeme of all thoſe corruptible things then of doung: becauſe of the taſte which it ſhould giue vs of the ſweetneſſe of the heauenly ioyes, and by the which it ſhould ſodainly blot out, and coole the feeling and remembrance of all other pleaſures, Mat. 17. as it hapned to the three diſciples, in whoſe preſence Ieſus Chriſt was transfigured in the mountaine, for they had ſcarce taſted a little of the happy life: but in the ſame inſtant they loſt the remembrance of all the things of this world, deſiring nothing at all, but the continuance onely of that eſtate and happineſſe, wherein they found themſelues to be. Seeing then that faith, hope and charitie, which are the three principall vertues which ought to ſhine in the life and in all the workes of a Chriſtian man, are imperfect and weake in vs, and that euen in the perfecteſt that can be found in the world, there be ſo many doubts, miſtruſtes, vaine feares, preſumption, hatred, enuie, choller, and other like paſſions and deſires, the which like vnto ſtaines doe blot out the gloſſe and beauty of the vertues that are in vs; we muſt when it is queſtion to preſent our ſelues before the face and maieſtie of our God, with the ſicke folkes that we deſire to comfort and admoniſh, beginne by an humble confeſſion of our faults;Confeſſion of the ſicke. acknowledging firſt our ingratitudes, and the neglect, which hath bene in vs to heare and meditate his word, to put it in practiſe, to profit the gifts and ſingular grace, which he hath parted vnto vs; to conſider and haue alwaies before our eyes, the end and marke of our vocation, thither for to referre and addreſſe the whole eſtate of our liues, to walke in his feare, and not to ſoile his image which hath bene reſtored and painted againe in vs in our regeneration; to keepe faith and loyalty with him, which we haue promiſed in the alliance which he hath contracted with vs, to liue and die to his glory, to offer to him our bodies for holy and liuing Sacrifice, Rom. 12. and not to conforme our ſelues to this world; to liue and walke in ſpirit, that we do not accompliſh the deſires of the fleſh; to walke as children of light, to ſtand firme in the liberty in the which Chriſt hath ſet vs free, Gal. 5. Rom. 6. and to take heed that we be not brought vnder the yoake and bondage of ſinne: to fight valiantly againſt the luſts of our fleſh, to reſiſt the diuell, to hinder that ſinne haue no domination nor rule ouer vs, ſo well to rule our life and all our faſhions, that we may not onely be free from all crime and ſinne, but alſo from all doubt; to looke carefully that our liberty be not occaſion that our fleſh goes aſtray, and that wee doe not commit any act that may bring ſcandall to our neighbours, or that it may in any ſort induce our aduerſaries to blame the name of God, and of Ieſus Chriſt, and defame the religion we follow; to ſeeke for nothing but thoſe things onely that are from aboue, Col. 3. and to haue all our heart and our vnderſtanding, our thoughts & our affections, and to make ſhort, all our conuerſation in heauē, to haue alwaies our lampes burning, and our ſelues prepared to waite for the comming of the Lord, and to be readie to follow him, and by his grace to do whatſoeuer he ſhall commaund vs: inceſſantly to pray and prayſe God, and to depend vpon his prouidence, wholly to remit both our ſelues and our affaires vnto him, altogether to reſigne our will vnto him, and to conclude, to loue him with all our heart, with all our ſoule, and with all our vnderſtanding; and our neighbour as our ſelfe. After you haue propounded before the ſicke all the faults which he hath committed, to aſtoniſh him, and by that meanes to prepare him to require, and receiue the grace of God, you muſt preſent before his eyes what he hath iuſtly deſerued by the offences which he hath done, to wit, to be altogether deuoured by the wrath of God, whereof he hath made a heape, continuing in his ſinne, and ſo long abuſing of his patience and benignitie. Rom. 2. Item, to be ouerthrowne with his iudgement, the which (as ſaith the Apoſtle) is prepared for all that diſobey God, and ſingularly for thoſe ſeruants, who knowing his will, and being wel informed of all that belongeth to their dutie, haue made no reckoning to acquire themſelues of it. Item, that all the curſes contained in the law, and ordained againſt thoſe that tranſgreſſe it, fall vpon his head; ſeeing it hath bene his hap to deborde himſelfe not onely once and twiſe by ignorance and frailtie, but to violate the holy ordinances of God wittingly and willingly, almoſt as many times as he hath bene inuited and ſolicited by the diuell and his owne deſires. Item, to be baniſhed and ſhut out of the kingdome of heauen; ſeeing that the fleſh according to the which hee hath liued, cannot inherite nor poſſeſſe it;1. Cor. 15. for if our firſt parentes haue beene ſhamefully hunted out of Paradiſe, Rom. 5. whither they had beene called after their creation, by reaſon of their diſobedience; what doth man now deſerue by ſo many rebellions and iniquities which hee drinkes and ſwallowes downe euerie day as if it were water?

Item, to be condemned to euerlaſting death, and conſigned for euer to fire and torments with the diuell and the reprobate, ſeeing that it is the recompence and reward of ſinnes and for concluſion, that hee hath deſerued to be buried in hell, and there in the flame to ſuffer ſuch torments as doth the euill rich man, Luc. 16. for hauing diſdained the poore and their afflictions, and hauing made no reckoning to ſuccour them at their need, and vſe ſuch humanity towards them as he would haue deſired of others,Simil. being reduced to like neceſſity. When the ſick ſhall be thus brought downe, and that in the law as in a looking glaſſe, his iudgement & condemnation ſhall be repreſented vnto him, and when he ſhall be ſeene to be wounded and pierced with ſorrow in his heart, then muſt be applied to his ſore lenitiue medicines,Simil. and do as doth a maſon when he cuts a ſtone, firſt they giue it great ſtrokes with the hammer till they get out great flakes; & preſently after they poliſh & plain it in ſuch ſort with the chiſell, that the blowes are no more perceiued. So it muſt be that after the ſicke hath bene ſo rudely intreated, and hauing by the rigorous threatnings of the law let him downe into hell, be is drawne vp againe by propounding vnto him the ſweete and amiable promiſes of the Goſpell, to the end that by the ſweetneſſe of this oyle, the biting ſowerneſſe of the law may be ſwe •• ned, and that the ioy of the good things of the grace of God, may make him to paſſe away & forget the ſorrow & deſpaire whereinto the law reduceth him; firſt he muſt be ſhewed, that the bond which was againſt vs, Col. 2.2. and the which lay in the ordinances, & was cōtrary vnto vs, hath bin blotted out, aboliſhed, & faſtned on the croſſe of Ieſus Chriſt.

Item, that Ieſus Chriſt hath bought vs againe from the malediction and curſe of the law, when he was made a curſe for vs; (for it is written, Gal. 3. curſed is he that hangeth on a tree) that the bleſſing of Abraham ſhould come vpon the the Gentiles through Ieſus Chriſt; to the end that wee ſhould receiue the promiſe of the ſpirit of faith. That Chriſt is the end of the law; Rom. 9. and of iuſtice to all beleeuers. And finally that by the perfect obedience which he hath rendred to God, obſeruing all his commaundements, without breaking thē in any thing; or omitting one only little point of them to the enduring of the curſed death of the Croſſe for vs, becauſe that ſuch was the will of his Father; he hath procured a generall remiſſion & abolition of all our ſin, & an acquittāce of all our debts & obligatiōs; the which he hath paid not in gold, ſiluer, or precious ſtones, Peter. 2. but with his own bloud, which is an incomparable price and ranſome; And ouer and aboue he hath purchaſed vs a righteouſneſſe, the which being allowed vs by the faith and aſſurance which we haue thereof as well by his word and Sacraments, as his ſpirit which giues teſtimony thereof in our hearts, wee ought to take away all feare and apprehenſion that we may haue of our ſins, of death, of the diuell, of the rigour, & malediction of the law, and finally of the wrath & iudgement of God. Rom. 4. For to begin at our ſinnes, being cloathed with the righteouſneſſe of Ieſus Chriſt, we ought to aſſure our ſelues not onely that they are couered & hid from being perceiued and diſcouered before the eyes and face of our God, but altogether blotted out as it were with a ſpunge, and diſperced as are the clouds by the Sun and the wind; and although they were as red as vermelion or ſcarlet, yet ſhall they become as white a ſnow, (as ſaith Iſay.) And before him Dauid. Iſa. 1.

And it makes no matter what manner of ſinnes, not in what number they be, ſo they be not ſinnes againſt the holy Ghoſt, not yet in what ſort and manner they haue bene committed, whether by ignorance, weakeneſſe, or of ſet malice; for the ſin cannot ſo much abound, but the grace of God which is procured vs by the death and iuſtice of Ieſus Chriſt doth yet more abound. And although that the ſinne being committed againſt the infinit maieſty of God, be alſo for that regard reputed infinite, yet that hinders not that the bloud of Chriſt, which by the eternall ſpirit hath offered him ſelfe to God himſelfe without any ſpot, doth cleanſe our conſciences from dead works; to ſerue the liuing God, Heb. 9. as writeth the Apoſtle to the Hebrewes. For the diuinity being vnſeparably vnited to the humanity in the perſon of Ieſus Chriſt, is cauſe by his omnipotēce, that his death hath an infinite vertue to redeeme vs, and his iuſtice to ſanctifie vs, and his life to quicken and make vs happy; inſomuch as being God, as he is ſtronger then the diuell, alſo are his workes more powerfull to ſaue, then are thoſe of his enemies to deſtroy and to conſume. His iuſtice hath more force to iuſtifie vs then ſinne (whereof the diuell is author) hath to condemne vs, and his puritie to waſh and make vs cleane, then this filthy ſpirit hath by his filthineſſe to defile vs. And his light is more ſtrong for to illuminate and lighten vs, then the darkneſſe of the Prince of the world to blinde vs; and his truth to inſtruct vs, then the errours of the father of lies to abuſe vs; briefe, his life hath more vertue to raiſe vs againe and quicken vs, then the enuie of this murtherer & homicide hath to kill and ſlay vs. Whereby wee ſee that the Sonne of God, (as ſaith St. Iohn) is not come into the world to any other end, but to deſtroy the workes of the diuell; and that in his bloud all our enemies, that is to ſay, all our ſinnes haue bene drowned, no more nor leſſe then in old time Pharao and the enemies of Gods people, were all diſcō fited and drowned in the red ſea. It is that ſtrong one which St. Luke ſaith, ſurpriſeth an other ſtrong one, Luc. 11. whom he hath combated and ouercome, and from whom he hath taken all the weapons wherein he truſted; that is to ſay, ſinne, death, and the law, leading euen with him captiuitie captiue, Eph. 4. when he aſcended into heauen; ſo that the diuell being ſo diſarmed, hath no more meanes to hurt vs, neither by our ſins which Ieſus Chriſt hath waſhed away in his bloud, neither by death which he hath ſwallowed vp dying, neither by the law, vnto the which he hath fully ſatisfied, accompliſhing at, and ſubmitting himſelfe for vs to the curſe which in it was ordained for vs. And albeit that he be alwaies our aduerſarie, and that for the hatred that he beares vs, and the deſire which he hath to hinder vs, and let vs from attaining to the felicitie from whence he was put away by his pride, he walks like a roaring Lyon round about vs, ſeeking whom he may deuoure; neuertheleſſe we may reſiſt him being ſtrong in the faith,1. Pet. 5. and abiding ancred in the perſwaſion which wee haue of the remiſſion of ſinnes, which is euerlaſting, as is the vertue and efficacie of the death of IESVS CHRIST by the which it was obtained for vs: it is the freedome of the Church, in the which all that are faithfull ought to retyre themſelues to bee in ſafetie, when they are purſued by their owne conſciences, and the other Sergeants of the iuſtice of God. VVhereunto Dauid alſo exhorteth vs.

And elſe where.

And Ieſus Chriſt who is the ſoueraigne medicine of our ſoules, and who came into the world but to ſeeke thoſe that were loſt, and to heale that which was ſicke, and (as ſaith the Prophet) to beare our infirmities; Iſa. 53. can he take more pleaſure then to ſee vs comming towards him to be diſcharged for our ſinnes? did he euer reiect a Publicane or ſinner that came to preſent himſelfe before him? (as ſaith the Prophet.)

We may plainly ſee it in the examples of the Publicane, of the woman ſinner, of the prodigall, of the good theefe, of Dauid, of St. Peter, Mat. 16. of St. Paul, and of the ſeruant that was indebted tenne thouſand Talents to his maſter, which were acquitted him as ſoone as hee had confeſſed the debt, and had requeſted and prayed his maſter to haue pitie on him? Ha, to what end hath the father ſent hither his ſonne? why was he annointed by the holy Ghoſt? Is it not to declare vnto the captiues that hee came from heauen to pay their ranſom, and to draw them out of captivity, Iſa. 61. and to the priſoners, that he is come to open the priſon for them, and to the indebted, that he is come to acquit them, and to the ſicke for to heale them? And the Apoſtles which he hath ſent throughout the world, as he was ſent of his Father, what charge had they? was it not to publiſh the Goſpell, that is to ſay, the remiſſion of ſinnes to all creatures in the name of Ieſus Chriſt? If then that their labour be not in vaine, and that likewiſe of the faithfull Miniſters which came after them; we muſt aſſure our ſelues of the remiſſion of our ſinnes. There is yet more, that if they were not pardoned vs in beleeuing him, the Birth, the Death, the Reſurrection, the Aſcenſion, the Interceſſion; Briefe, all the myſterie of Ieſus Chriſt, ſhould be as nothing, barren and fruitleſſe,1. Cor. 15. and our faith altogither vaine. Item, how could we beleeue him to bee our Ieſus and our Emanuel, Mat. 1. if he did not ſaue vs from our ſinnes, Iſa. 59. Heb. 8. Iere. 3. and carry away by that meanes the enmities that are betweene him and vs, which turne away and hinder him that hee cannot aſſociate with vs? What aſſurance would wee haue more, then that the new alliance which hee hath contracted with vs, was confirmed and ratified by his death, and the blood which he hath ſhedde, if hee had not forgotten all our iniquities, and did not write his lawes in our hearts by his holy Spirit; ſeeing that they are the promiſes and conditions, vnder the which it hath beene conceiued and yeelded? What fruit would come vnto vs of his Prieſt-hood, and of the Sacrifice which he hath offered to his Father for our redemption, if we remaine in our ſinnes?1. Iohn 2. If alſo it were not purpoſely for our ſinnes, and not only for ours, but alſo for thoſe of the whole world? How could we aſſure our ſelues that he is our Mediator and Aduocat, and vnder that aſſurance goe to the throne of grace, to obtaine mercy, & to finde grace to be aided in time of neede? Wee muſt not then doubt the remiſsion of ſinnes; And as ſaith Dauid, Pſal. 103.God doth remoue our ſinnes from vs, And our offences all, As farre as is the Sunne riſing, Full distant from his fall.

And how can we doubt of it, ſeeing wee carry it printed and ſealed, not only in our hearts and conſciences, but alſo in our bodies, with the two great ſeales of the Chancellor of the Kingdome of heauen, to wit, Baptiſme and the Lords Supper? Let then the ſicke aſſure themſelues, that beleeuing the remiſſion of his ſinnes, hee obtaine. It preſently; For hee dealeth with vs according to our faith. And S. Ambroſe writes, that all that we beleeue we obtaine; for we cannot beleeue but what God hath told and promiſed vs, who is ſo faithfull and true in his promiſes, Rom. 3. that euen the vnbeleefe and infidelity of men cannot aboliſh his truth. And although that the wicked reiecting and contemning the word and promiſe of God, hinder that by their contempt and obſtinacy it doth not bring forth his effect, in not ſhewing the vertue which it ſhould haue to ſaue them if they did beleeue it; neuertheleſſe that cannot preiudice others that receiue and obey it, nor hinder that beleeuing in it, and by faith receiuing it into their hearts, but they ſhall be quickened;Simil. euen as a man that ſhould cloſe his eyes againſt the light, and flie from it, cannot hinder, but he that openeth his eyes ſhall enioy and bee enlightened with it; For the light and colour are the obiects of the eye, which being opened, whole and well diſpoſed, apprehends them preſently. Alſo is the promiſe of God the obiect of the faithfull, which cauſeth that man receiueth it ſo ſoone as it is denounced vnto him, and that he hath heard it publiſhed; prouided that by the ſpirit of God his heart be before hand prepared; For otherwiſe if it ſhould continue in its ſtony nature, the ſpirituall ſeede were not able to take roote therein, nor to fructifie no more then the bodily ſeede caſt vpon a ſtone, for a land vntilled. The ſicke being then thus reſolued of the remiſsion of all their ſinnes, neede not in any ſort to doubt but that they are in the grace and fauour of God, and that from thence they may infallibly hope for eternall life; For there is nothing that can exclude vs from it, but ſinne only, the which being not imputed vnto vs, but being couered and quite blotted out, what is it that can hinder or keepe backe God from vs? And if by faith (as hath been ſaid) we remaine conioyned and vnited inſeparably with him who is a fountaine of life, Epheſ. 3. and the ſcope of all good things, what can we deſire but we ſhall preſently finde it in him? Pſal. 56. What miſhap or miſery can wee feare, being in his fauour? If he be with vs, who ſhall be againſt vs? Then are we aſſured that the good will that hee beares vs, ſhall be continued for euer, and that there is no creature in the world that ſhall be able to turne it from vs (as writeth S. Paul to the Romans.) I am aſſured that neither Death, nor Life, nor Angels, nor Principallities, nor Power, nor things preſent, nor things to come, nor heigth, nor depth, nor any other creature ſhall bee able to ſeparate vs from the loue of God which he beareth vs in Chriſt Ieſus our Lord. And a little before this paſſage. What ſhall ſeparate vs from the loue of Chriſt? ſhall it be tribulation or anguiſh, or perſecution, or hunger, or nakedneſſe, or perill, or ſword? All men then that haue beene ingrafted once by faith into the body of Ieſus Chriſt, and by conſequent adopted of God, and receiued into his fauour, and into his houſe as his child, neuer departs from thence afterwards; But as he is aſſured of his election by his vocation and iuſtification, which haue followed; Rom. 5. alſo is he of his glorification, which is the concluſion, and as it were the crowne of his ſaluation. For the gifts and the vocation of God are without repentance; which the Apoſtle writes very plainly to the Romans. Rom. 8. Thoſe that he hath predeſtinate, he hath alſo called, and thoſe that he hath called he hath alſo iuſtified, and thoſe that he hath iuſtified he hath alſo glorified. And although that there are alwaies many vices and infirmities in vs, and that it euen happens ſometimes vnto vs to fall very heauily, as it happened to Dauid, S. Peter, S. Paul, and almoſt to all the Saints, yea the perfecteſt that euer were; neuer he leſſe there is a point vpon the which we ſhould be alwaies grounded, and which ought greatly to comfort vs, and vphold vs againſt all the aſſaults and temptations of Sathan; which is that which Saint Iohn ſaith,1. Iohn 3. Whoſoeuer is borne of God doth not ſinne: (meaning to death) for the ſeede of him remaines in him, and hee cannot ſinne, becauſe he is of God; which he declares yet better elſe where.1. Iohn 5. All iniquity, faith he, is ſinne: but there is ſome ſinne which is not to death; we know that whoſoeuer is borne of God ſinneth not; For by that hee giueth ſufficiently to vnderſtand, that faith and the word of God, which is in the ſoule and in the foundation, are neuer altogither drawne away and exterminate out of the hearts of the elect, and that by that reaſon they cannot commit that ſinne which S. Iohn cals to death. For although that faith bee ſometimes as it were buried in them, hauing not any mouing, nor feeling no more then a dead thing; neuertheleſſe, it is not altogither quenched, no more then a fire couered in the aſhes,Simil. although it neither ſhew his light nor heate; nor likewiſe dead no more then a tree in winter, when the ſappe being drawne to the roote, bringeth forth neither flowers, nor leaues, nor fruit that ſhew any life, which neuertheleſſe is claſped vp within, and hidden in the roote. There is the reaſon for the which Dauid ſpeaking of the faithfull man in the 27. Pſalme ſaith, Though that he fall, Pſal. 37. yet is he ſure Not vtterly to quaile, Becauſe the Lord ſtretcheth out his hand At neede, and doth not faile. And eeke his ſeede I will ſuſtaine Pſal. 89. For euer ſtrong and ſure, So that his ſeate ſhall ſtill remaine While heauen and earth endure. If that his ſonnes forſake my law, And ſo beginne to ſwerue, And of my iudgments haue none awe Nor will not them obſerue, Or if they doe not vſe aright My ſtatutes to them made, And ſet all my commandements light And will not keepe my trade; Then with my rodde will I beginne Their doings to amend, And with ſcourging for their ſinne, When that they doe offend: My mercy yet and my goodneſſe, I will not take him fro, Nor handle him with craftineſſe, And ſo my truth forgoe. But ſure my couenant I will hold, With all that I haue ſpoke, No word the which my lips haue told, Shall alter or be broke. Pſal. 23.And finally while breath doth laſt, Thy grace ſhall me defend, And in the houſe of God will I My life for euer ſpend. Pſal. 30.For why his anger but a ſpace Doth laſt, and ſlacke againe, But in his fauour and his grace Alwaies doth life remaine. Though gripes of griefe and pangs full ſore, Shall lodge with vs all night, The Lord to ioy will vs reſtore Before the day be light. Pſal. 65.The man is blest whom thou doeſt chuſe Within thy courts to dwell, Thy houſe and temple he ſhall vſe, With pleaſures that excell. Pſal. 119.Of thy goodneſſe ſtill ſhewd to me, Thou wilt not Lord I fruſtrate be.

All theſe paſſages and others like out of the Scripture muſt be alleaged to the ſicke to ſtrengthen their faith on euery ſide, and to furniſh and arme it ſtrongly againſt the inflamed darts and arrowes of the Diuell, to the end that on which ſide ſoeuer hee may ſhoote them, hee may not finde any place bare, where hee may reach or wound him; For wee muſt not doubt but then hee will vſe all his forces, and all his ſleights, for to ſhake our faith and to ouercome vs. But the meanes to defend our ſelues, is, to keepe our ſelues alwaies in our fortreſſe, and neuer to depart from the promiſes of God, whatſoeuer hee can alleadge to the contrary; Let vs propound vnto him that which I ſay, ſaith, that Iſrael is ſaued by the Lord, with an eternall ſaluation, Iſay 45. and that we ſhall not be confounded nor aſhamed from this time forth for euermore. And elſewhere, Iſay 51. The heauens ſhall vaniſh away like ſmoake, and the earth ſhall bee worne out like a garment, and the inhabitants thereof ſhall likewiſe bee aboliſhed; But my ſaluation ſhall be for euer, and my iuſtice ſhall neuer faile. And to the end that the demonſtrations which hee hath ſometimes made vs of his anger, doe not beget in our hearts too great a feare, whereof may follow a miſtruſt of him, and of the promiſes of ſaluation which hee hath made vs, let vs heare what ſaith this Prophet, ſpeaking to the Church in the name of God: Iſay 54. I haue forſaken thee for a little while, but I will gather thee againe by great compaſſion: I haue a little as in a moment of indignation hid my face from thee: But I haue had compaſſion on thee by an euerlaſting benignity, ſaith the Lord thy Redeemer; And this ſhall be as Noahs waters, for as I ſware, that I would no more paſſe the waters of Noah vpon the earth; So haue I ſworne that I will no more bee angry with thee, and will reprooue thee no more. For although that the mountaines bee moued, and the little hils ſhake, my mercy ſhall neuer goe from thee, and the alliance of my peace ſhall not ſtirre, ſaith the Lord, who hath compaſſion ouer thee. God in Oſe to this purpoſe ſaith vnto his Church, Oſe 2. that hee will eſpouſe her for euer in faith, iuſtice, verity, mercy, and iudgement; declaring thereby vnto it, that the alliance that hee will contract with it, ſhall bee firme and inuiolable, and for to bee ſuch as hee ſhall ſound it in himſelfe, that is to ſay, in his mercy, verity, and iuſtice, requiring only that it walke vpright before him, • nd that in all its wayes it follow a roundneſſe and integrity, keeping it ſelfe as much as it may from deceit and hypocriſie. Which muſt bee diligently noted; for the Diuell for to aſtoniſh vs, and to make vs to doubt of the effect of the promiſes of GOD, when wee are ready to appeare in iudgement, and when being adiourned, our cauſe is ready to bee called vpon; if hee ſee that we ſtand firme, and that for to anſwere thereunto, wee are ſetled vpon the word of his Goſpell, in the which hee offereth vs his grace, hee yeelds vnto vs that God is true in all that hee ſaith, and likewiſe that he offers vs his grace and life by his promiſe; But that hee is hindred from accompliſhing it, and exhibiting that which hee hath promiſed by our indignity and vnworthineſſe, becauſe that hauing ſo much offended him, euen ſince wee were illuminated and regenerate by the knowledge of his truth, and that hee hath done vs ſo much fauour as to receiue vs into his family, and to adopt vs for his children, wee by our ingratitude haue made our ſelues altogither vncapable of theſe benefits, and vnworthy, that hee ſhould fulfill the promiſes which hee hath made vs. Therupon to driue back this temptation, which is the ſtrongeſt and moſt dangerous wherewith wee can be aſſailed; Wee muſt firſt note, that as the only good pleaſure of God, hath beene the beginning and only motiue, by the which hee hath beene induced to deſire to contract an alliance with vs, and to offer vnto vs the promiſe of ſaluation, by the which hee declares himſelfe our God, and receiues vs to bee his people, that alſo his grace is the only meanes, that may ſtirre him vp to accompliſh it towards vs. By the meanes whereof Saint Paul ſaid, Rom. 6. that the reward of ſinne is death, but that grace is life; Although that to diſpoſe well and ſet downe the Antitheſe, it ſeemes that hee ought to haue ſaid, to oppoſe member againſt member, That as life is the reward of our righteouſneſſe, alſo is death of our ſinnes; But to giue vs to vnderſtand, that life which is the effect of the promiſe, is gratis as well as is the promiſe which offereth it vnto vs, hee hath wholly attributed it to the grace of God, without making any mention of our workes, nor vertues. Whereunto ought to bee referred that which hee alleageth in the two and thirtieth Pſalme, where Dauid declares that the beatitude of man conſiſts in that God alloweth him his iuſtice without workes, ſaying, Happy are they whoſe iniquities are remitted, and whoſe ſinnes are couered; Happy is the man vnto whom God hath not imputed his ſinne. Seeing then that the beatitudes which God offereth vs in his promiſes are not graunted in the contemplation and fauour of the merits and vertues which are in man, but by the only grace of God, thence it followes that as the price and dignity of our workes, cannot purchaſe vs euerlaſting life, that alſo our indignity and vnworthyneſſe cannot hinder vs from attayning it. For it is a meere gift of God, which hee beſtoweth on whom hee pleaſeth, according to his mercy, and not according to the merit of our iuſtices, the which are not only imperfect, but alſo defiled with much filthineſſe, by reaſon that our hearts from whence they proceede, can neuer bee ſo well cleanſed in this world, but there doth ſtill remayne much corruption whereby they are contaminate; Which is the cauſe that the Prophet prayeth God ſo feruently not to enter into iudgment with him.

And elſe where.

And that St. Auguſtine in his booke of Confeſſions ſaith this good and memorable ſentence; Miſhap to all our righteouſneſſe, if it be examined and iudged without mercy. But neuertheleſſe that cannot hinder, but God will giue vs eternall life as he hath promiſed; prouided that wee know, feele and confeſſe our indignity; For there is nothing that makes vs capable, and (if it may bee ſo ſpoken) worthy of the fauours and bleſſings of our God, but the knowledge and feeling which wee haue in our ſelues to bee altogither vnworthy of them. And what worthineſſe could bee noted in the Theefe hanged vpon the Croſſe, at one of the ſides of Ieſus Chriſt, who had continued in his theeuery and wickedneſſe vntill the extremity of his life, Luk. 23. without euer hauing knowen his Sauiour, vntill the houre that hee was ready to giue vp the Ghoſt? And neuertheleſſe, hee had no ſooner opened his mouth, generally to confeſſe and to require the mercy of Ieſus Chriſt, but it was preſently ſaid vnto him, Thou ſhalt bee this day in Paradiſe with me; Luk. 16. What worthineſſe was there in the poore Publicane, who for the great ſhame and horror which hee had of his life paſſed, durſt not life vp his eyes, yet neuertheleſſe preſently when hee had acknowledged his pittifull and miſerable eſtate wherein hee was, and prayed God to haue pitty on him, then al his ſinnes were forgiuen him, and hee went home iuſtified? What dignity was found in Saint Paul, when hee went to Damaſcus tranſported with rage and furie, to informe himſelfe according to the commiſſion which he had obtained of the high Prieſt, Act. 9. of all thoſe that did confeſſe the name of Ieſus Chriſt, & to bring them bound and ſhackled to Ieruſalem, to the end to proſecute againſt them, & to cauſe them to be condemned to death? And neuertheleſſe, although he was ſo horrible a blaſphemer of Ieſus Chriſt and his Church, and by that meanes vnworthy, not only to bee of the number of the Apoſtles (as hee himſelfe confeſſeth) but alſo of the ſheepe, God forgetting in an inſtant all theſe iniuries which had beene done to him and to his Church, made an elected and choſen inſtrument of him, and a trumpet choſen among all his fellowes, for to publiſh his Goſpell throughout the world. Who will ſay that hee had any regard to his merit, and to the dignity of his geſtures and actions, when hee raiſed him to ſuch a degree of honour, and hath done him as much or more fauour then to any of all his fellowes. Seeing that hee himſelfe doth ſo highly magnifie grace whereunto hee attributeth all that hee euer thought, ſaid, or did, that was commendable; It is then the only grace of God that is the foundation and meanes of the life which wee hope for; as it alſo is of iuſtice and holyneſſe, by the which wee attayne it. Which Ieſus Chriſt plainely teacheth vs, when ſpeaking of his ſheepe, hee ſaith that they heare his voice, Iohn 10. and follow him, and in the meane time that hee giueth them eternall life; ſignifying thereby that it is freely graunted vnto them, and of meere gift, and not in contemplation and reſpect that they haue heard his voice, and followed his ſteppes. Which alſo cannot bee gathered by the wordes of Moyſes, in the twentieth of Exodus, Exod. 20. where God promiſeth to continue his mercy to a thouſand generations towards thoſe that loue him, and keepe his commandements; Whereupon wee muſt note, that he promiſeth no other recompence to his ſeruants for all their ſeruices, but to vſe mercy towards them and their poſterity. As much may we obſerue in the foure and twentieth Pſalme where the Prophet ſpeaking of thoſe that ſhall goe vp into the mountaine of the Lord, ſaith, that it ſhall be a man, Whoſe hands are harmeleſſe, Pſal. 24. and whoſe heart No ſpot there doth defile, His ſoule not ſet on vanity, Whoſe heart hath ſworne no guile.

And addeth afterward.

For to giue to vnderſtand, that what duty ſoeuer wee haue done in obeying to God, in waſhing our hearts from all euill thoughts and affections, and our handes from all euill workes, in humbling, our ſelues vnder the hand of God, and preſuming nothing of our ſelues, nor of our vertues; neuertheleſſe that for all that, we ſhall not goe vp into the mountaine of our Lord, but that it ſhall bee only in fauour of the grace which hee giueth vs, and of the mercy that it pleaſeth him to ſhew towards vs. And it is much better (to comfort and aſſure vs our hope entirely, that it be grounded vpon his mercy and truth, which are firme and immoueable, then vpon the dignitie of our workes and vertues, which are ſo imperfect. Now when yee ſhall ſee the ſicke well reſolued of the remiſſion of all his ſinnes, and that in his heart there ſhall no more remayne any feare of them, that doth any more trouble his conſcience; then you muſt proceede farther, and arme him againſt the horrour and apprehenſion that hee may haue of death, in ſhewing vnto him out of the word of God, that it hath bene done away, and ſwallowed vp by the death of Ieſus Chriſt, who ſpeaking by the mouth of the Prophet, ſayeth to Death, Oſe. 13. 1. Cor. 15. O Death I will be thy death. For ſeeing that the ſting of death is ſinne, and the power of ſinne is the law, Ieſus Chriſt accompliſhing the law for vs, hath by that meanes taken away the ſting of death; ſo that it can hurt vs no more; And likewiſe broken the power of ſinne, ſo that it can no more condemne vs. And although the decree and ordinance of God beares, that all men muſt die, and that being come out of the duſt, they ſhall returne to duſt againe: neuertheleſſe to ſpeake properly, the ſeparation of the bodie and the ſoule in the faithfull man, ought not to bee called death. Alſo IESVS CHRIST ſpeaking to his Diſciples of Lazarus, Iob. 11. who was dead, tolde them, that hee ſlept. This manner of ſpeaking is very vſuall in the old Teſtament, to ſignifie the death of the Fathers. St. Paul vſeth it alſo when hee writeth to the Corinthians and Theſſalonians,1. Cor. 15. 1. Theſsa. of thoſe that ſhall be departed before the day of the reſurrection, which be calleth ſleeping. But he ſpeaks yet more magnificently in the Epiſtle which hee writeth to the Philippians, where he calles the departure of ſoules from bodies, Phil. 1. diſlodging. Which agreeth well with the ſaying of Ieſus Chriſt, who being deſirous to aduertiſe his Diſciples of his approaching death, ſaid vnto them, That the howre drewe neere, Iohn. 13. that hee was to paſſe from this world to goe to God the Father; calling the corporall death a paſſage by the which we muſt paſſe out of this vale of miſery, for to enter into the fruition and poſſeſſion of a Paradiſe that is to ſay, of a place of aſſured reſt, and full of delectation. The which the ancient Greekes haue alſo taught by the name which they haue giuen to death, calling it, Thanaton, which is as much to ſay according to the Tymologie which Temiſte hath giuen of it, that ano eis ton theon; in French is, now vp to God, and Telutin eion ei teletin, conſecration: as if he would ſay that death is like vnto a ſolemne ceremonie, by the which the faithfull are altogether conſecrated and dedicated to God, for afterwards to apply themſelues to no other exerciſe then to ſing the praiſes of God and to ſanctifie his holy name. And for that regard Ieſus Chriſt did alſo call it Baptiſme, Mat. 20. becauſe that by death we paſſe as by a port, and thorow a water to arriue in a place of reſt and pleaſure whither we pretend. And if the bodie which the Greekes call Soma, to ſhew that it is a ſepulcher to the ſoule, which they call by a name comming very neere to the other, to wit, Sima, where it ſeemes that during this life it is as it were buried and interred; when it pleaſeth God to take it away, is it not as if he made it to come out of a tombe, and that he raiſed it. What occaſion then can men haue to flie from bodily death, and to abhorre it ſo; ſeeing that ſeparating the ſoule from the bodie, it puts the ſoule out of priſon, and ſends it in libertie to heauen, there to be received into the boſome of Ieſus Chriſt, and to enioy with him and all the happie ſpirits the euerlaſting conſolations which are there promiſed and reſerued for the elect. And the bodie on the other ſide in the earth, as in a bed, there for to ſleepe and reſt at his eaſe, without that his ſlumber be any more interrupted or troubled, neither by troubleſome dreames, nor by cares and ſolicitudes, nor by feares, nor by alarmes and violent noyſes, nor by any other occaſion whatſoeuer, and that vntill the day of the reſurrection, in the which it ſhall be awaked by the ſound of Gods trumpet, & reunitted to the ſoule, hauing loſt his mortalitie, corruption,2. Cor. 15. diſhonour and weakeneſſe in the earth, and bing clothed againe with glory, force, immortalitie and incorruption. Wherin we may ſee that it is without reaſon that men are ſo greatly affraid of the bodily death; the which for a time ſeparates the body from the ſoule to the great profit of the one and the other; For the bodie is by that meanes out of all danger, not onely of ſinne and of miſeries which it draweth along with it, but alſo of all temptation, lying & reſting in the earth in aſſured hope of the reſurrection and euerlaſting life. And although it ſeeme to be altogether depriued of life in the earrh, becauſe that the ſoule departing from it, leaues it without any mouing, or feeling, and alſo that it rots and is reduced to duſt; neuertheleſſe being alwaies accompanied with the ſpirit and infinite vertue of God who quickneth all things, it is not altogether ſeparated from life, as ſaith St. Paul; If the ſpirit of him that hath raiſed vp Ieſus Chriſt from the dead, dwelleth in vs, he that hath raiſed him vp wil alſo quickē your mortal bodies, becauſe his ſpirit dwelleth in you. And it is the reaſon for the which elſewhere, he being willing to giue vs a picture of the reſurrection to come of our bodies, doth propound it vnto vs vnder the figure of a ſeed put into the groūd, which hath life in it ſelfe; although that being in a garner it hath no ſhew of any, and that holding it in our hands we can iudge no otherwiſe of it but that it is a dead thing; neuertheles, whē it is put into the earth, where it might ſeeme that the life which ſhould be in it, ſhould there bee quite ſtifled and ſmothered, it ſhewes it ſelfe, and comes forth euen as out of the rottenneſſe, from whence we ſee ſpings the ſtalke, which afterward taketh nouriſhment and growth, which are effects and demonſtrations of the life which was hid therein before it was put into the earth. And albeit that God in the Scripture calles himſelfe the God Abraham, Mat. 22. euen after his death, and that he is not the God of the dead, but of the liuing, from thence it followes that not onely the ſoule of Abraham which he hath redeemed by the death of his Sonne, is yet liuing after it is ſeparated from the body; but that alſo the body which doth participate in this ſame redemption, and which is vnited and incorporated with IESVS CHRIST, for to bee of his members, and which finally hath beene conſecrated and dedicated vnto God, to the end that hee ſhould dwell in it as his Temple, is not depriued of life,1. Cor. 3. euen at that time when it is rotted in the earth. Becauſe that it is alwaies accompanyed with the grace of God, and comprehended as well as the ſoule in the euerlaſting alliance, which hee hath made with his people: the which alliance is a ſpring and veine of life, not vnto the ſoules onely, but vnto the bodies alſo of all the faithfull. And if as ſaith St. Iohn in his reuelations, thoſe are happy that die in the Lord, Reuel. 14 and there is no beatitude without life; from thence wee muſt conclude of two thinges, the one, eyther that the beatitude commeth not to the bodie, or if it doth reach to it, that it is not exempt from life lying in the earth. For although that beeing all worme-eaten it doth not in ſuch eſtate ſhew any appearance of life, yet doth it alwaies retaine as it were a ſeed thereof, and budde, which ſhall appeare at the day of the reſurrection, when the Spirit of God powring his infinite vertue vpon our bodies, it ſhall raiſe them, and ſhall adorne them with glory and excellency, which God hath promiſed to his elect. And euen as in an egge there is a chicken,Simil. and life hidden, the which is put in euidence when the hen commeth to heate and broode it with her heat; ſo the immortality and life, to the participation whereof as well our ſoules as our bodies haue bene called from that time that by faith we haue receiued the Goſpell, (which is a word of life, and an incorruptible ſeed) ſhall be as it were diſcloſed at the latter day by the power of our God, who will reuiue vs as the heauen,2. Peter. 3. the earth and all other creatures, which thē ſhal be deliuered quite from the bondage of corruption. Rom. 8. Whereof we are alſo aſſured by the Baptiſme which hath bene communicated vnto vs in the name of the Father, of the Sonne, and of the holy Ghoſt▪ for the water which hath bene powred on our bodies, & which the Scripture calleth the waſhing of regeneration, is not to aſſure vs that our ſoules onely are waſhed and cleanſed in the bloud of Ieſus Chriſt, by the remiſſion of our ſinnes, but alſo our bodies. And that both together; being couered and cloathed with the iuſtice and innocency of the Sonne of God, and ouer and aboue ſanctified by his Spirit, are preſently put in poſſeſſion of life, and altogether freed and deliuered from the bondage of death, which hath no power (as we haue ſaid) but there onely where ſinne reigneth, which is the onely cauſe of death. The Lords Supper, in the which by faith taking the bread and wine which therein are adminiſtred by the M •… ſter, we are receiued to the participation of the fleſh and bloud of Ieſus Chriſt, and ſo vnited and incorporated with him, that for euer (as ſaith St. Iohn,) he dwelleth in vs, and we in him, Ioh. 6. doth it not alſo aſſure vs, that being inſeparably conioined with life, and the meanes of life, wee cannot die neither in ſoule nor in body, by the meanes of this vnion, which is common to both of them? The bodily death then ſhould not ſeeme ſo horrible and feareful vnto vs as it is to many, who are affrighted with it,Simil. as are children with a maske and falſe viſage; for if a mother did preſent her ſelf before her child in a ſhape mōſtrous and hideous to behold, he would be affraid of it, and crying, would runne from it; but as ſoone as ſhe hath lifted vp her maske, and that he knoweth her againe, he will runne towards her to embrace and kiſſe her. We alſo to be deliuered from this naturall feare and fright which we haue of death, we ought to vnmaske it, and looke vpon it now in the forme whereunto Ieſus Chriſt by his death hath brought it; for euē as by his croſſe he hath diſcharged vs of the curſe vnto the which we were bound, and hath conuerted it into a bleſſing for vs; alſo by his death hath he not onely o •• rcome it in vs, but alſo quickned our death: inſomuch that now it is a hand of health vnto vs, and a port to enter into the kingdome of heauen, and to take poſſeſſion of the moſt happy life which God hath promiſed to his children. That which maketh vs ſo to feare it is, that we behold it in the loking glaſſe of the law, which repreſents it vnto vs a fearefull figure to behold, and in guiſe of a Sergeant armed with the wrath of God, & all the threatnings and curſes propoūded in his law againſt all thoſe which tranſgeſſe it; who comes to do his exploit, and to adiourne vs preſently to appeare before his iudgement ſeate, and there to heare a ſentence of the laſt & ſoueraigne Iudge, by whom we may be ſent into an euerlaſting fire, without hope of conſolation, nor to haue euer other company, but that of diuels to torment vs. Which happening, it is not poſſible when death preſents it ſelfe ſo before our eyes, but we muſt haue ſuch an apprehenſion, that it were ſufficient altogether to confound & caſt vs headlong into the gulfe of deſpaire, if it did continue long. But for to turne it from vs, we muſt do as they that haue their ſight dimmed & dazelled, which being too long ſetled vpon a colour too gliſtering, for to get it againe,Simil. they turne and caſt it vpon another which is more cheerefull, ge • eniſh, & delightſome. Alſo to get our ſpirits againe when we feele them ſtraied from vs, becauſe of the apprehenſion which the law hath giuen vs of death, we ought to behold the image therof in the looking glaſſe of the goſpell, in the which Ieſus Chriſt propounds it vnto vs as faire and more gracious and amiable, Act. 2. then Moſes in his law had ſhewed it vs vgly and fearefull, without that ſhe hath any more ſting to pricke vs, nor cordes, chaines, or bands to retaine vs vnder her power. For Ieſus Chriſt riſing againe, hath broken them as Sampſon in times paſt by a meruellous ſtrength brake (as if it had bene a ſmall twined flaxen threed) the great cords and cables, wherewith the Philiſtines thought they had ſo ſtraitly bound and ſhakled him, that he could neuer haue eſcaped them. And neuertheleſſe, they found themſelues deceiued, when thinking to haue ſet vpon him with great fury and impetuoſitie, they ſaw him breake them as eaſily, as another man would a towe threed halfe burnt. So death thinking, by cauſing Ieſus Chriſt to die, that he had ouercome all, and brought all vnder his power, and ſo aſſured his Empyre, that it ſhould neuer bee ſhooke, found her ſelfe vanquiſhed and beaten downe, in ſuch ſort that ſhe ſhall neuer be able to riſe againe▪ as the Apoſtle writes to the Corinthians, that death hath bene ſwallowed vp of victory,1. Cor. 15. to wit, that which it had thought to haue obtained, when it cauſed Ieſus Chriſt to die. Then death ought not to be fearefull for the reaſons which we haue deduced, but to be wiſhed for, for thoſe which we ſhall deduce hereafter. For firſt it puts our ſoules in libertie, and deliuers them from the torments, anguiſhes, feares, miſtruſtes, cares and deſires, wherewith they are cruelly tortured whiles they are incloſed in the filthie priſons of our vicious, mortall and corruptible bodies. And deliuers likewiſe our bodies from innumerable dangers whereto they are expoſed as well by ſea and by land, as in all places where they are to be found. Item, from ſo many ſorts of diſeaſes, and languiſhings which do vndermine and conſume them with inſupportable dolours. Item, from the neceſſitie and paine of labour, vnto the which they are made ſubiect by ſinne. And finally from a continuall care which they haue to enquire and ſeeke after the meanes to be nouriſhed, cloathed, lodged, and fitted with all things neceſſarie for their entertainment. But all that is nothing in regard of the good which it doth vs, putting vs out of the danger of ſinning any more, and of being any more tempted of the diuell, of the world, and of our owne deſires, which ceaſe, not to ſolicite vs to do euill and to prouoke vs inceſſantly to offend God, and by that meanes to draw vpon vs all the curſes, where with he threatens in his lawes all thoſe that tranſgreſſe them, and diſobey him. With what heate and vehemencie? with what ſighes and gronings did the Apoſtle deſire and demaund of God, that he would deliuer him from that pricking which he felt in his fleſh?1. Cor. 11. from that Angell of Satan that buffeted him? And after that long and lamentable complaint which he maketh of this law, Rom. 7. which he ſaw in his members againſt the law of his vnderſtanding, & rendering it captiue to the law of ſin which was in his members: vpon the concluſion of his diſcourſe, what a lowde crie commeth he to caſt from the bottome of his heart? Miſerable man that I am, who ſhal deliuer me from the body of this death? whereby a bodie may know the mourning, which this holy man made, to ſee in himſelfe the tyranny of ſinne, and to feele the violence which it vſed towards him, conſtraining him to doe the euill that he would not, & to forſake the good which he deſired to do with all his heart. O then happy death, who putteſt vs out of ſo cruel & trobleſome a bondage. Who ſhall alſo conſider what a miſerie it is to liue euen in the middeſt of the Church amongſt barbarous people, and ſuch as the Apoſtle foretold ſhould come in thoſe latter times, • . Tim. 3. to wit, people louing themſelues, couetous, boaſters, proud, ſcandalous, diſobedient to father and mother, vnthankfull, contemners of God, without naturall affection, backbiters, without temperance, cruell, hating the good, traytours, raſh, puffed vp, louers of their pleaſures rather then of God, hauing a ſhew of godlineſſe, but denying the forme thereof. And to be on the other ſide, inuironed and beſieged on euery part, by people coniured and mortall enemies of the Goſpell of Ieſus Chriſt, and of his Church; mad and rauening dogs and wolues, phrenticke, diſpiting God and his graces, curious, violent, outragious, prophane, blaſphemers, hauing neither faith nor law, nor feare, nor conſcience, that can reproue or retaine their malice; who I ſay ſhall regard what an anguiſh it is to conuerſe in the middeſt of a nation ſo wicked and peruerſe, and to be conſtrained to ſee their abhominable impieties and ſacriledge, and heare their horrible blaſphemiſes, which without feare and ſhame they diſgorge againſt heauen, againſt the throne and Maieſty of God; and will not complaine of the length of his life, and ſay with Dauid?

Elias ſeeing that the people of Iſrael had forſaken God,1 King. 18. and had altogether abandoned themſelues to Idolatry, and on the other part the ſtrange cruelties that Achab and Ieſabel did vſe and exerciſe againſt the Prophets, and ſeruants of God; being glutted and wearie of his life, hauing caſt himſelfe into the deſert vnder a banke, prayed God to take him out of this world, that he might ſee no more that which he had ſeene in it. Alſo it is not poſſible that a man of a good heart, ſeeing the diſorders and confuſions that are this day in the world, and that euerywhere (excepted a very few places) godlineſſe and iuſtice are turned vpſide downe, faith and the feare of God, vertue and veritie baniſhed and exiled out of the companie of the moſt part of men; but hee muſt in his heart feele ſtrange griefes: and that for to turne away the ſight of ſuch pitifull ſpectacles, would not wiſh his ſoule quickly to bee diſlodged out of this earthly Tabernacle, for to take and haue his dwelling in heauen, where we hope for a permanent Citie, and a habitation furniſhed and aſſured againſt all dangers, and that then ſhall bee fully accompliſhed that which the Prophet ſaith, Againſt all dangers from henceforth▪ Thy ſoule he will preſerue, And to thy deedes for euermore A happy end reſerue.

And that which ought to increaſe this deſire, is, that going from hence, we ſhall be ſodainly tranſported into heauen, where we ſhall ſee God face to face, and Ieſus Chriſt in his glory; Which is a fight that rauiſheth the Angels, and all the happy Spirits, in ſuch ſort that they deſire nor ſeeke after any thing elſe for their perfect contentment, as ſaith the Prophet, I ſet the Lord ſtill in my ſight, Pſal. 16. And truſt him ouer all, For he doth ſtand on my right hand, Wherefore I ſhall not fall.

The Queene of Saba hauing ſeen Salomon and vnderſtood his great wiſedome by the reſolution which he had giuen vpon all the points and queſtions,1. Kings 10. which ſhee had propounded vnto him, hauing moreouer diligently conſidered and marked the order and great ſtate which hee kept in his court; being as it were rauiſhed, and as it were out of her ſelfe, ſhee cryed out; O how happy are the ſeruants of thy houſe, that may behold thy face euery day, and vnderſtand the profound wiſedome which diſtilleth inceſſantly from thy lips? How much more happy ſhal we then be then they, fully enioying the glorious face of our God? and all the treaſures of his diuine patiēce being opened vnto vs? If Moyſes be eſteemed happy, & hath bin held for one of the greateſt Prophets in the world, becauſe he ſaw Gods hinder part only, what ſhall we be when wee ſhall ſee him face to face, & ſuch as he is? Many kings and Prophets in the time of the Fathers, did feruently deſire the cōming of Ieſus Chriſt, & would haue thought themſelues happy to ſee God manifeſted in the fleſh, as Iohn Baptiſt, Simeon, & the Apoſtles ſaw him; what felicity ought we at this day to eſteem it, when by death wee are ſo happy to ſee him in his glory & maieſty, clothed with his roial robe, ſitting on the right hand of God his Father, hauing authority and power in heauen and earth, to gouerne & diſpoſe of all things according to his good pleaſure, and holding al his enimies as a foot-ſtoole, vnder his feete? When he transfigured himſelf in the mountaine, Peter, Iohn, & Iames, becauſe they had only ſeen as it were paſſing by, a ſmall ſplendour of his glory, were ſodainly ſo rauiſhed and tranſported with it, that forgetting in an inſtant all other things, they deſired for all happineſſe, but that the pleaſure which they felt at that houre, might alwaies continue with them. Then let vs now thinke, if 〈◊〉 patterne, and as it were a finall drop of the life and glory to come, hath had ſo much power as to rauiſh the Diſciples & to tranſport them forth of themſelues; what ſhall become of vs, when according to our hope we ſhall haue the whole power, and ſhall drinke in that brooke, or to ſpeake better, in that Sea of pleaſure, and all perfect contentment, when this ſempitern all happineſſe whereof the Prophet ſpeaketh, ſhall bee powred on our heads? Moreouer, ſhall not this ioy redouble when with Ieſus Chriſt we ſhall ſee and behold all this faire and noble company of Angels, Archangels, Principallities, Powers, Patriarks, Prophets, Apoſtles, and Martyrs, and generally all the Church triumphant of the happy Spirits, who occupy and exerciſe themſelues in nothing elſe, but without ceaſing to ſing the praiſes of God, ſaying, Holy, holy, holy, Reuel. 4. Lord God euerlaſting, which was, which is, and which ſhall befor euer? Item, To him that fitteth on the throne, & to the Lambe, Reuel. 5. be all honor praiſe, glory and power, for euer and euer. In times paſt it was a wonderful thing to ſee the aſſembly of all the Tribes of the people of Iſraell in Ieruſalem,1 Kings 8. when that Salomon after hee had made an end of building the Temple, would ſolemnely dedicate it, with an Infinite number of Sacrifices, with perfumes and ſweet incenſe, with prayers and thanks-giuing, and an alacrity of the people of God, neuerheard off, nor ſeene before. There were yet ſince that two other notable aſſemblies in Ieruſalem, which are much celebrated in the Scripture, the one vnder the reigne of Ezekias, 2. Chron. 30. 2. Kings 23. and the other vnder Ioſias, when theſe two good Princes moued with a zeale, piety, and ſeruice of God, which had beene miſerably corrupted by the Idolatry and impiety of their Predeceſſors, did vndertake with valiant and heroycall hearts, to cleanſe the holy land of the filthy and ſtinking whordomes, as well corporall as ſpirituall, wherewith it was infected; taking away all the ſtewes and Idols, in the whole land of Iuda, and aboliſhing all the falſe ſeruices, that the fathers and hypocrites had inuented, and eſtabliſhed againſt the word and ordinance of God. And beſides, to renew the alliance of God, which was almoſt altogither buried, and blotted out of the hearts of the people, did call togither all the inhabitants of the countrey, with the which, after the publike reading of the law, they celebrated the feaſt of the Paſſeouer, with the greateſt ſolemnity that euer was heard off or ſeene before. And we muſt not doubt but all well minded people, ſeeing ſuch a company aſſembled togither to ſuch a good end, did leape for ioy, beholding God in the middeſt of his holy people, hearing the accords and agreements which were reuiued betweene both parties, and the ſolemne promiſes and proteſtations, which were reſpectiuely made by God, aſſuring his people of his fauour for euer; and of his people, promiſing alſo neuer to change, but to continue in his alliance for euer, without euer departing out of his ſeruice, nor to make any other reckoning after but only to honour him, and to celebrate and ſanctifie his name. Although that ſuch aſſemblies of the Church militant, whereof hath beene ſeene ſome pictures in theſe latter times, and ſhould yet be ſeene, if Antichriſt and his adherents did not hinder it, be the goodlieſt, excellenteſt, and moſt to bee wiſhed for thing, that can bee ſeene vpon the earth, as ſaith the Prophet, O God thy houſe I loue most deare Pſal. 26. To me it doth excell, I haue delight and would be neare Whereas thy grace doth dwell,

Item elſe where.

All theſe paſſages, and many other ſufficiently ſhew in what eſtimation hee had the holy aſſemblies, which he preferred before all other pleaſure. And to ſay true, all men that know and feele in themſelues what the loue, the goodneſſe, gentleneſſe, mercy, clemency, benignity, wiſdome, faithfulnes, patience, verity, power, greatneſſe, maieſty, iuſtice, liberality, and other ſoueraigne and infinite vertues of God, is, they can neuer ſufficiently content themſelues with thinking on them, with preaching and celebrating them, with worſhipping and admi • ing them, and ſummoning not only the Angels & all the hoſts of heauen, but alſo all the elements, all the plants, & euen the vnreaſonable creatures, to magnifie his name, & to reioyce infinitly, when they heare him exalted and glorified. Although that neuertheleſſe, the praiſes that men liuing yet in the world, ſing vnto God, cānot be ſo holy, nor ſo well framed, but there will be much more to be deſired; for being alwaies vnperfect, as we are, to what degree of faith or charity ſoeuer we haue attained; & beſides, hauing a fleſh the which fights inceſſantly againſt the ſpirit, and holds it backe and hinders it, when it would lift it ſelfe vp to God, it is impoſsible that we ſhould heare the word of God with ſuch zeale & attention as might be required, nor likewiſe that wee ſhould make our confeſsions, prayers, and thanſgiuings, with ſuch humility as we ought. So it is yet, that when we heare the ſinging of Pſalmes, ſpirituall Hymnes, Canticles and Songs, to eccho & ſound in the middeſt of the aſſembly out of the mouthes of the faithfull, although they be infirme, weake, poore, and miſerable ſinners, we doe not let to be rauiſhed & tranſported out of our ſelues, with the great ioy that we feele in our harts; what may we then think of the pleaſure which we hope to receiue in heauen, when that our ſoules ſeparated from our bodies, being then mounted, ſhall heare that ſweet muſicke and harmony of Angels and other happy Spirits, ſinging with one accord the praiſes of God, with ſuch a melodious ſound, that the contentment and ioy which they ſhall conceiue thereby, ſhall make them in an inſtant to forget not only all diſpleaſure, but alſo all other pleaſure? Like as a Tubbe of water is no more ſeene ſo ſoone as it is caſt into the Sea, nor the brightneſſe of the Starres when the Sunne beginnes to ſhine, and to caſt his beames vpon the earth. Moreouer, when we die in the faith of our Lord, we are euen at the ſame inſtant moſt happy, that is to ſay, that then we haue no more deſires, but ſuch as are holy, and which at the ſelfe ſame houre of our death are fully glutted and ſatisfied; Which is not a ſmall felicity, that wee hauing no more fleſh to contrary the ſpirit, nor rebellious appetites to reaſon, nor law in our members diſagreeing to the law of God; but that all tumults and troubles ceaſing in our hearts, we may haue a ſoule altogither ſpirituall, calme, peaceable, liuing wholly to God, and which may be ſo faſtened and vnited vnto him, that neither by temptations nor any occaſion it can be diſtracted neither from his loue and ſeruice, nor from the beholding of his face. Is there any thing more pleaſant to behold then a well gouerned city, where all the citizens and inhabitants are of one minde, and ſtreightly bound togither by a true and firme amity, that giue no way to contentions, annoyances, debates, quarrels, partialities, diuiſions, tumults, and ſeditions, but hold togither and liue all in an amiable concord? Is there likewiſe any thing more to be wiſhed for, then to ſee a houſe well ordered, where the Father and Mother of a family, with the children and ſeruants, walke altogither in the feare and obedience of God, contayne themſelues within their bounds without exceeding, nor yet forſaking the rule and meaſure which God hath giuen in his law? St. Paul in many places of the Scripture propounds vnto vs the ſweete harmony which is betweene all the members of mans body, Rom. 12. 1. Cor. 12. and the mutuall communication which is betweene them, of their faculties and powers, without being enuious of the dignity the one of the other, or that the other contemnes his fellow for his baſeneſſe; being deſirous by this compariſon to teach the Church, the fraternity and iuſt proportion, which ought to bee in the members thereof, for the good and conſeruation of euery one in particular, and of all the body in generall; which is the goodlieſt thing and moſt agreeable that is to be ſeene, if it might bee ſeene amongſt men. It is alſo a very pleaſant thing to heare a good lute well tuned, when it is touched by a skilfull player; But yet there is nothing more pleaſant, then a ſoule well tuned in all her faculties, when the vnderſtanding thinkes no more vpon any thing but God, and our will loueth, deſireth nor aſpires after any thing but him, and finally our memory hath no other remembrance but of him, as it happeneth vnto it, when hauing forſaken the body, it is receiued in Paradiſe; For then it is all filled with God,1. Cor. 15. who is in her all things afterwards (as ſaith the Apoſtle) that is to ſay, all her thoughts, all her loue and deſires, all her delights, all her remembrance: Briefe, all her good, her part, her wiſhing and contentment is in God. Seeing then that by death wee attayne to a good, which wee cannot finde in this world, in what ſtate ſoeuer wee are, and what commodities ſoeuer wee haue; for there is no King, nor Prince, nor Plowman, nor Merchant, nor Aduocate, who liuing in this world, doth not often complayne, and who hath not great occaſions to complayne, many things happening to all of them contrary to their liking, deſire, and hope: are not wee then much beholding to death, when in a moment it maketh vs to enioy the ſoueraigne good, which conſiſteth in the perfect reſt of our mindes, and in the ſatisfaction of all our deſires; the which indeede vaine men in vaine ſeeke for in the tranſitory thinges of this world? There is yet an other point which ought to make vs to embrace death willingly when our houre is come, which is, that it putteth vs in poſſeſſion of all the good thinges which Ieſus Chriſt hath purchaſed for vs. For whiles we liue in this world we are ſaued (as ſaith S. Paul) but by hope only; But when by death wee depart out of it, then we ſhall enioy the euerlaſting life, and that ſo great good, which the eye, the eare, the vnderſtanding, and the heart of man, cannot conceiue nor apprehend the greatneſſe of it. It was a great pleaſure to the children of Iſrael when after ſo long and hard a bondage in the which they had bin detained in Aegypt, after ſo many croſſes and euill encounters which they had had in the deſerts of Arabia the ſpace of forty yeares, they ſaw that they were arriued at the riuer of Iordan, and that they wanting nothing but the paſſage therof, to enter into the poſſeſſion of the land which God had promiſed to their Fathers, and which they had ſo long looked for. A yong man alſo that hath beene a long time vnder the keeping and protection of a rigorous and inhumane protector, that hath vſed him hardly, and hath ſuffered him to endure very much, without adminiſtring thoſe things that were neceſſary vnto him, hath not he great matter of reioycing, ſeeing the time approch, in the which hee is to be emancipate, and to goe out of his keeping, to bee at liberty, and to enioy his goods and pleaſure, and that without any more controulement? The yong children of good houſe, that are with a King, or in the houſe of a Prince and great Lord, vnder the hand and conduct of a ſeuere and ſharpe Rider or Tutor, who nouriſheth and entertaineth them vnder a good and rigorous diſcipline, are ſo glad when they are diſcharged of being Page, and that they goe out of the feare and bondage in the which they haue beene long and ſtricktly detayned. The young Maidens likewiſe, that haue beene very ſhortly curbed, in their Father and Mothers houſe during the time of their child-hood and youth, leape for ioy, when there is ſpeech of marrying them, and reioyce yet more when they are affianced; but the ſcope of their pleaſure is when they are eſpouſed, and giuen into the hands of a husband that loues them, and is agreeable vnto them, for by this meanes they are wholly ſatisfied. We alſo that here below by the preaching of the Goſpell of Ieſus Chriſt, and the faith which we haue added to his promiſes, haue as it were affianced or betrothed him, what occaſion ſhall we haue to reioyce, when our ſoules departing from their bodies, ſhall flie vp into heauen, to marry him, and to celebrate the nuptiall feaſt with an alacrity and contentment that ſhall neuer end, nor be interrupted nor troubled, neither by death nor by ſickneſſe, nor by any other accidents that may euer happen vnto vs? It ſhall be then, that our ſpouſe comming to meete vs, ſhall ſay that which is written in the booke of Canticles; Come hither my loue, enter into the cloſet of thy friend, that thou and I may peaceably and without feare enioy our loues. Thy winter is paſſed, and ſo are likewiſe the Raine, the Snow, the Haile, the Cold and Froſt, and all this ſharpe and cruell ſeaſon which thou haſt beene faine to endure till now with much paine; but the ſpring wherein thou doeſt now enter, ſhall laſt thee for euer, and likewiſe all the pleaſures that accompany it. Enter then my loue into the ioy and reſt of thy Lord; then ſhall it bee that the ſaying of the Prophet ſhall bee accompliſhed.

And that being out of cuſtody and wardſhip, and taken from vnder the hands and diſcipline of our Tutors, wee ſhall bee ſet in full liberty and poſſeſſion of the heritage, which God our good Father hath promiſed, and deſtinated vnto vs when hee adopted vs for his children, that is to ſay, of eternall life, and of the Kingdome of heauen: which is a good that here may well bee hoped for; but for to ſpeake of it or thinke it, it is impoſſible, what tongue or eloquence ſoeuer ſhould bee imployed therein, for the greatneſſe of it paſſeth all humane capacity. Now hauing fortified the ſicke againſt the feare that hee may haue of death, hee muſt alſo bee aſſured againſt the feare of the Diuell, who holds the Empire of death. Hebr. 2. For it is then as at a laſt aſſault, that hee vſeth all his indeauours, and that hee prepares all his engins againſt vs, to aſſay to carry vs away; but being in the ſafe keeping of our Paſtor, who is vigilant and watchfull to keepe vs, and ſtronger to defend vs, then can be the Wolfe and the Lyon to aſſault vs, wee ought not to feare: for who can ſnatch vs out of his hands, Iohn 10. ſeeing that hee and his father (who is greater then all) are but one in eſſence, in power, glory, and maieſty? VVee then are aſſured that as there is no ſubtlety that can ſurpriſe or beguile his wiſedome, that alſo there is no force ſufficient to combate and reſiſt his power. Let vs then keepe our ſelues vnder the ſhaddow of his wings, and aſſure our ſelues that he will keepe vs well and ſurely, and will hinder that the Diuels nor other creatures ſhall be able to hurt nor offend vs, as ſaith the Prophet.

And after hee hath ſpoken of ſome euils from the which he doth aſſure the faithfull, that they cannot come neare them; at laſt he comes to the Diuels, ancient and mortall enimies to mankinde, and ſpeaketh of them in this manner.

Where we ſee the victory which he promiſeth vs ouer the Diuels. And the example of the Apoſtles, Luk. 9. vnto whom Ieſus Chriſt had made them ſubiect, inſomuch that they were conſtrained to acknowledge the power which had beene giuen them ouer them, in obeying to the cōmandements which they made them in his name, ought well to aſſure vs, that going forth to combat againſt them, prouided that wee bee furniſhed with the ſame weapons that they had, to wit, faith and the word of God, we cannot faile but carry away the victory ouer them, and by faith to quench all their fiery darts: Epheſ. 6. your aduerſary the Diuell (ſaith S. Peter) like a roaring Lion walketh about ſeeking whom he may deuour,1. Peter. 5. whom reſiſt ſtedfaſt in the faith; And S. Iohn, you are ſtrong,1. Iohn 2. and the word of God dwelleth in you, and you haue ouercome the wicked. And doth not Ieſus Chriſt ſay, ſpeaking of faith, Mat. 16. that the gates of hell, that is to ſay, all the counſell, the ſubtleties, the ſleights, meanes and power of the Diuell, ſhall haue no power againſt it; and as little haue they againſt the word. Which wee ſee plainly in the example of Ieſus Chriſt; Mat. 4. for when hee came to aſſaile him, and hauing tryed by all meanes hee could, to cauſe him to fall into a miſtruſt of God, hee could neuer attaint him with all his fencing, becauſe he found him couered, and ſo well armed on euery part with the word, that he was faine to leaue the field and victory, and to returne with ſhame. If we alſo be well armed with it, we need not feare that he can offend vs, or doubt but that vſing ſuch weapons, we ſhall be victorious both againſt him, and againſt all our enemies. As ſaith St. Paul The weapons of one warfare are not carnall,2. Cor. 10. but mighty through God, to the ouerthrowing of ſtrong holds, deſtroying the counſels, and euery high thing that is exalted againſt the knowledge of God. Whoſoeuer then would feare the diuell, Luc. 11. Iohn. 12. 1. Iohn. 3. Reuel. 12. being furniſhed with faith and the word of God, ſhould thereby ſhew, that hee doth not yet well know what the force of the one and the other is, nor what is the ſtrength of the Captaine that conducts vs, and vnder whoſe banner wee fight: for hath not he bruſed the head of the Serpent? hath not hee caſt forth the ſtrong out of his tower, and pillaged all his weapons? Is it not he that hath caſt forth the Prince of this world, and who hath deſtroyed all the workes of the diuell? Is it not this great Captaine Michael, who hath alreadie got the victorie againſt the Dragon and his Angels, and ſtill purſueth them vntill ſuch time as they bee quite exterminate? Now the better to keepe our ſelues from him, we muſt note that the two principall crafts which hee trieth againſt vs, to make vs fall, are, if he ſeeth vs to bee vertuous, to eleuate vs into a vaine preſumption of our ſelues, of our workes and vertues. But if to the contrary he ſees that we are vicious, and that during our life wee haue bene debauched and diſſolute; then hee propones and ſets that before our eyes, and doth euen amplifie and aggrauate as much as he can the enormitie of our ſins, to the end to precipitate vs into a deſpayre of the grace of God. They are the two cordes (ſaith St. Auguſtine) wherewith this tormentor of mankinde is vſed to ſtrangle men. But wee haue before ſhewed how wee muſt caſt off theſe two temptations. And as for our Iuſtice, that it is ſo filthie and ſo imperfect, that wee muſt make no more account of it before God, then of old ragges and durtie linnen. And on the other part, that our vices cannot be ſo great, but the grace and mercy of God ſurmounts them; nor ſo filthy, but the iuſtice and bloud of Ieſus Chriſt is ſufficient to waſh & make them cleane: nor finally ſo damnable, but in confeſſing then with humility & diſpleaſure, God as ſoone ſheweth himſelfe faithfull, and iuſt to pardon,1. Iohn. 1. and quite forget them. It remaineth now to aſſure the ſicke againſt the feare that he may haue of the iudgement of God. For when we ſee our ſelues as it were adiourned by ſicknes, there perſonally to appeare ſhortly, if we are not altogether ſtupid, we will call to mind that which is ſaid in the Scripture, to wit, That it is a horrible thing to fal into the hands of the liuing God.

Item, that there is no fauour, nor acception of perſons, Rom. 2. that is to ſay, reſpect to the greatneſſe, nobility, riches, beauty, knowledge, kindred, alliance nor other ſuch like, which are regarded amongſt men, and oft times eauſeth to make them ſtrong, and decline in their iudgements from the ſtraite way of iuſtice; Which happens not in the iudgement of God, who being impaſſible and vnchangeable, there is nothing that can alter his will. By the meanes whereof all his iudgementes are meaſured by the rule, and pronounced according to the rigour of the law. Item, that all our thoughts, affections, words, workes, and generally all the courſe of our life from the beginning to the end, is there vnfolded and ſifted out to the laſt. That the bookes and regiſters are there produced, wherein are noted all the faults that euer wee did commit in heart, or in thought, with all their circumſtances. Item that iudgement without mercy ſhal be done vnto thoſe that haue not ſhewed mercy. And to be ſhort, that no vertue is there receiued, nor any iuſtice allowed, that is not perfect, and accompliſhed in all points. When I ſay, we ſhall come to ſet all thoſe things before vs, touching this iudgement ſo fearefull, the which we can neither ſhunne nor turne away from vs; and that on the other ſide there preſents before our eyes the vices, the corruptions, the imperfections that are in vs, and the infinite number of ſinnes that we haue committed, againſt the firſt and ſecond table, that is to ſay, againſt God and man; it is not poſſible but we muſt ſtand aſtoniſhed, and altogether amazed, ſeeing likewiſe that we haue parties and accuſers, that purſue vs with all extremitie, to wit, the diuell, the law, and our owne conſciences, which produce againſt vs a thouſand and a thouſand informations, requiring that we be damned, conſidering the quality of the crimes whereof wee are conuicted. All which thinges we cannot preuent, nor otherwiſe eſcape the rigour and iudgement of God, but firſt in confeſsing our debts; and afterwards hauing recourſe vnto the death of our Sauior Ieſus Chriſt, to acquit vs of it. For it is not ſo with the iudgement of God, as with that of men, amongſt whom the criminall is condemned as ſoone as by his mouth he auoucheth the offence: but to the contrary, the confeſſion of our faults, is one of the meanes by the which we obtaine remiſſion, and are abſolued and iuſtified before God, as faith St. Iohn, If we confeſſe our ſins,1. Iohn. 1. he is faithfull & iuſt to pardon our ſins, & to clenſe vs from all iniquity. And Dauid, Pſal. 32.I did therefore confeſſe my faults, And all my ſinnes diſcouer, Then thou O Lord didſt me forgiue, And all my ſinnes paſſeouer.

After the confeſſion and acknowledgement of our ſinnes, we muſt goe to Ieſus Chriſt, the iuſt, who is our aduocate towards the father, and the attonement for our ſins, and relie wholy vpon him touching the handling of our cauſe. For hauing put it into his hands, we are aſſured to get it. And that when we ſhall appeare at the iudgement ſeate of God, wee ſhall not be condemned, what accuſation or crime ſoeuer be alledged or produced againſt vs by our aduerſaries. He (ſaith he) that beleeueth and truſteth in mee, Iohn. 3. commeth not into iudgement. And elſwhere, to comfort his diſciples, hee exhorts them to looke for the day of iudgement, & when they ſee it come neere, to lift vp their heads on high, Luc. 21. and to reioyce, becauſe their full and perfect redemption is reſerued to that day. And St. Paul confirmes it in the Epiſtle to the Romanes, with a maruellous ornament and magnificence of words. Who ſhall lay any thing to the charge of Gods choſen? Rom. 8. It is God that iuſtifieth; who is he that condemneth? It is Chriſt which died, yea rather which is raiſed againe, which is alſo on the right hand of God, and maketh interceſſion for vs: wherupon we muſt conclude that which he ſaith in the beginning of the chapter, That then there is now no condemnation for thoſe that are in Ieſus Chriſt, that is to ſay, that walke not according to the fleſh, but according to the ſpirit; and that as Ieſus Chriſt their head cannot be ſaued, but with them that are his members; alſo cannot they be damned, but he muſt bee alſo with them, by reaſon of the inſeparable vnion that is betweene the head and the members. Moreouer ſeeing that Ieſus Chriſt dying for vs, hath ſuffered the paine & curſe that was due vnto vs by our ſins, & by conſequence ſatisfied to the iuſtice of God, we muſt not feare, that hee ſhould againe demaund of vs the payment of theſe debts that are already acquitted. For it ſhould be againſt all order of iuſtice, not onely diuine, but alſo humane, to demaund to be paid one onely debt twiſe. Hauing then remitted both our ſelues and all our cauſes into the hands of our Sauiour and Aduocate Ieſus Chriſt, let vs neuer feare to ſink vnder the iudgement of God, where the Sonne is alwaies before the face of his Father making interceſſion for vs, Rom. 8. Heb. 9. and bearing vs vpon his ſhoulders, and in his boſome, as in times paſt the high Prieſt bare the names of the twelue tribes of Iſrael, to preſent them vnto God as often as they entred into the Sanctuary, with a plate of gold vpon his forehead, wherein was ingraued theſe words, The holy one of the Lord: To the end (as ſaith Moſes) to render them agreeable before the Lord. Which was a figure, of the which Ieſus Chriſt our great High Prieſt, and euerlaſting Prieſt according to the order of Melchiſedecke, did exhibite and repreſent the truth vpon the Croſſe, when offering himſelfe to God a ſacrifice for vs, he ſanctified vs, and made vs agreeable to God for euer. We muſt not then feare that being in the grace and fauor of God, as we are, and hauing an aduocate towards him, in whom hee taketh all his pleaſure, hee can of will euer condemne vs, when wee ſhall appeare before him in iudgement; and likewiſe being cloathed, with theſe goodly long roabes whereof is ſpoken in th • Reuelation, the which becauſe they are dyed and cleanſed in the bloud of the Lambe, ſhall beare our iuſtification with them. After the ſicke hath beene ſo aſſured againſt the feare which hee may haue of his ſinnes, of death, of the diuell, and iudgement of God; if you ſee that he is in any ſort ſory to leaue the world, and that the honours, riches, pleaſures, eaſe, reſt, and the loue that he may yet beare to weake and corruptible things, doe hold him as it were peſtered, and doe hinder his will from departing and going willingly whither God doth call him: Then you muſt firſt ſhew him in generall, that the world is altogether laid and ſoaked in wickedneſſe,1 Ioh. 5. 1. Ioh. 2. that it paſſeth away with all the luſtes thereof, that it knoweth not God, that we are no more of the world, that God hath taken vs out of it, to the end we be not wrapped vp with it in one and the fame condemnation; that wee cannot loue the world, but we muſt be enemies to God; that the diuell is the Prince of the world, and by conſequent, that wee cannot loue the word, nor all the things of the world, but we muſt be ſubiects and ſlaues to the Prince of darkneſſe: that we cannot be faithfull nor members of Ieſus Chriſt, but the world muſt be crucified to vs, Gal. 5. and wee to the world: that by the example of the Apoſtle, we ought no more to eſteeme the world with all the glory, and exceſſe thereof, then doung or a withered flower: that being heere as paſſengers and ſtrangers, we outght not there to ſettle our dwelling, as in a permanent Citie and lodging, but to lodge as in an Inne, and to be alwaies readie to packe and be gone betimes, that we may rid way, vntill ſuch time we attaine to the place where we pretend to ſoiourne for euer; that is to ſay, in heauen, whither we ſhould bee alreadie wholly tranſported in heart, in thought, in deſire, and in all our affection, and there to haue all our conuerſation, as ſaith the Apoſtle. Phil. 3. For being riſen againe with IESVS CHRIST, and vnited with him inſeparably, although that in bodie wee are kept off, and ſeparated, yet ought wee to be conioyned and preſent with him in our mindes, and in our ſoules, and wholy to forget the world and the earth, that wee may no more thinke vpon, nor ſeeke after any thing but onely thoſe that are from aboue. Should not our heart bee where our treaſure is? and where is our treaſure but in heauen, where IESVS CHRIST is in glorie? who hath all our life hidden in him, Col. 3. and all the treaſures, not onely of the ſcience and wiſedome of God: but alſo of all the giftes, graces, honours, riches, and bleſſings, which God his Father hath communicated vnto him, to impart vnto his Church heere beneath through hope, and there aboue by poſſeſſion, when our ſoules going out of the filthie, ſtinking, and obſcure priſons of our bodies, ſhall (like vnto that of poore Lazarus) bee by the Angels conueied into Abrahams boſome, there to reſt and to reioyce for euer, as it is written, The children of thy ſeruants Lord, Pſal. 102. Continually endure, And in thy ſight their happy ſeede, For euer ſhall ſtand ſure.

Although then that it bee ſo that wee doe nothing but languiſh in the world, like poore men that liue in exile with barbarous and inhumane people, ought not we to bee glad, when God calles vs to eſtabliſh vs in our countrie, or with our brethren, that is to ſay, the Patriarches, Prophets, Apoſtles, Martyrs, and all the happie ſpirits, that we may together enioy in peace, the glory, honour, reſt, and all that great and perfect felicity, which he hath promiſed and prepared in his Kingdome for all his elect. It is maruell that men, and euen the faithfull, that are inſtructed not onely by the word of God, but alſo by ſo many experiences which they ſee euery day, that all the brightneſſe and glory of the world are but vanities and illuſions and dreames that paſſe, doe neuertheleſſe ſuffer themſelues to be ſo bewitched by flatteries and wantonneſſe, that at laſt they become altogether ſenceleſſe beaſtes, like the companions of Vlyſſes by the charmes and enchantments of Circes. For muſt not their iudgement be much corrupted, and altogether peruerted, to grieue at their departure out of this world to go vp into heauen; and to preferre changeable, vncertaine, tranſitorie and corruptible things, which cauſe infinite paines to follow & purchaſe them, and as many cares to keepe them, and yet more ſorrow and griefe when they are loſt, before the goods which God promiſeth in his Kingdome, which are certaine, vnchangeable, incorruptible, euerlaſting, and aſſured, and which can bring nothing to thoſe that enioy them, but a true, entire and perfect contentment: Wherein (as did our firſt parents) for an Apple we forſake a Paradiſe, not earthly, but heauenly, that is to ſay, all the delightes and greateſt pleaſures that can be imagined; for a meſſe of pottage, wee ſell our birth-right aod goods appertayning thereunto, as did Eſau; we make more account of the garlike and onions of Egypt, then the holy Land with all the plentie and bleſſings thereof. Briefe, wee had rather (as did the prodigall child.) liue amongſt hogs, vpon chaffe and waſh, then bee nouriſhed and ſuſtayned in our fathers houſe with the breade of Angels; and finally, that after the example of Lots wife, we mourne for the loſſe of the infamous pleaſures of our Sodome, with the which we had rather periſh, then by forſaking them to be ſaued: the which bewayling, we may ſay with the Prophet.

For what maketh you ſo much to eſteeme the world and that which is therein, but a damnable deſire, the which blindes vs in ſuch ſort that it maketh vs oft times to take the light for darkneſſe, and to the contrary, darkneſſe for light, the bitter for the ſweete, and the ſweete for the bitter? To the end then that we be not deceiued in our iudgements, wee muſt ground them not vpon the outward appearance; nor vpon the common errour of men, which being ſenſuall, doe not approoue nor reiect the thinges that are preſent before them, but according as they are pleaſant, or contrarie to their ſence and appetite. But wee muſt iudge all thinges as ſaith the Apoſtle, by the word of God, which is an infallible rule to diſcerne the true from the falſe. And not in our iudgements to follow our reaſon or carnall prudence, which is enemie to GOD, and iuſtifieth ordinarily that which hee condemnes, and to the contrarie condemnes that which hee iuſtifieth.

Now let vs then ſee what the word of God teacheth vs touching the world and the thinges that are of the world: Loue not the world (ſaith Saint Iohn,) nor the thinges that are of the world; for if any man loue the world, the charitie of the Father is not in him; for that which is in the world, to wit, the deſires of the fleſh, the deſires of the eyes, and the ouerweaning of life, is not of God, but of the world. There is then that which the holy Apoſtle teacheth vs of the world, that wee muſt not loue it, if wee will that God loue vs. And Salomon when hee ſpeakes of it, ſayeth, that after hee had long and diligently conſidered all the ſtate of this world, the varietie and inconſtancie of mens mindes, the diuerſitie of ſtudies, whereunto they apply themſelues, the mutabilitie and ſodaine changing of their counſels, the little iudgement that they haue to praiſe or reuile, to extoll or diſprayſe; to loue or hate, to purſue or diſdayne the things which are ſet before them; hee hath obſerued not onely by reaſon, but alſo by experience, that the deſires of moſt men are but folly and vanitie, the which they worſhip, being induced thereunto by their appetites; the which becauſe they are blind, and doe not ſuffer themſelues to be led by any good reaſon, are eaſily tranſported euery where, where their pleaſure and the diuell driues them; whereof commeth that ſome purſue ambitiouſly the honors and greatneſſe of the world, & that for to attayne thereunto they violate all rights and lawes, forget all piety and humanity, mingle and confound all things, cheriſh and fauour the wicked with whom they league themſelues, hate and reiect the good and vertuous, make warre againſt the countrey wherein they were borne, nouriſhed and brought vp, take the liberty from it if they can, & by a cruell tyrannie which they vſe therein, bring it to a miſerable bondage, as did Iulius Caeſar, and before and after him many others; doth not that euidently ſhew that there is nothing truer then that which Ieſus Chriſt ſaid of ſuch ambitious men: to wit, that that which is great and much eſteemed of men, Luk. 16. is for the moſt part abhominable before God? And how ſhould they be agreeable, ſeeing the moſt part beleeue neither in him not in Ieſus Chriſt? as it is written in St. Iohn, Iohn 5. How can you beleeue ſeeing you receiue glory the one of the other, and ſeek not after the glory which cōmeth from God alone? And elſewhere, the Phariſees & chiefe men of Ieruſalem, condemning themſelues, ſaid; Iohn 9. Is there any one of al the Princes that haue beleeued in him, to wit, Ieſus Chriſt? Mat. 11. And in St. Mathew, O Father Lord of heauen and earth, I giue thee thanks that thou haſt hidden theſe things from the wiſe and vnderſtanding, & haſt reuealed them to the little ones. We ought not then to grieue to forſake the honors and greatneſſe of this world, which ordinarily maketh vs to forget God and our ſelues, and which turne vs from the ſtudy and exerciſe of vertue, which induce vs to ſeeke our owne glory rather then Gods, which maketh vs to diſdaine our neighbours, and to forget that wee are but duſt and aſhes, and which finally brings vs to worſhip the Diuell, and make vs inſenſible as ſaith the Prophet.

And a little before where hee yet ſpeakes more expreſly of the fooliſh purpoſes and imaginations of the ambitious.

Now as wee ought not to grieue to forſake the honours and great eſtates of the world, for the reaſons aboue declared; alſo ought wee not to bee ſorry for the riches and temporall goods, when going out of this life wee are conſtrained to leaue them. For to ſpeake properly, they are not the right goods of the children of God, nor the inheritance which their father keepeth, and that Ieſus Chriſt hath purchaſeſt for them; for his Kingdome, which is the good which is promiſed vs, is not of this world, but heauenly; Alſo the force, the eſtate, the riches, the honours, the pleaſures, the counſell, the peace, and all the felicity of that Kingdome is diuine and ſpirituall. IESVS CHRIST who is the King, what temporall goods did hee poſſeſſe or purchaſe, being in the world, where he had not only ſo much as the little birds or the foxes, that is to ſay, a neaſt, a caue, or a little hole to reſt his head in? And the Apoſtles, who are as Princes of the Kingdome, what reuenues, what great poſſeſſions had they in the world? St. Peter ſaid, ſpeaking to the lame man that lay at the gate of the temple asking almes, Act. 3. I haue neither gold nor ſiluer, but that which I haue I giue it vnto thee, In the name of Ieſus the Nazarite ariſe and walke. And S. Paul, 2. Cor. 6. we are poore and needy, and neuertheleſſe we inrich many; as hauing nothing and poſſeſſing all things. We may ſee by this, that the goods wherewith God doth here inrich his children, are not the earthly and corruptible goods that are ſubiect to Theeues, to the ruſt and to the moth: but ſpirituall, certaine and permanent goods, which coſt nothing neither to buy nor to keepe them; for God of his gracious goodneſſe hath giuen them vnto vs, & preſerues them for vs. And there is none that can take them from vs but him ſelfe, which he neuer doth, but when hee is compelled, either by our ingratitude, or becauſe that we abuſe them, turning them to an other end, then that for the which he did inlarge them vnto vs. The goods then which we ought to eſteeme and ſeeke after, are the heauenly goods, as the grace of God, our adoption, faith, the word of the Goſpell, hope, charity, patience, humility, the peace and reſt of our conſciences, & ſingularly the iuſtice of Ieſus Chriſt, which is the fountaine from the which ſpring and diſtill vpon vs all the graces, fauors, and bleſſings of our God; becauſe that by it, and by the communication which is made vnto vs by it, wee are reconciled and reunited vnto him, continued and entertayned in his fauour, whereby we conceiue a certayne and infallible hope of life euerlaſting, which is the fulneſſe and heigth of all good, and of all the true felicity that we can deſire. It is there then where we ought alwaies to aſpire, and whither all the thoughts of our minds, and all the deſires of our hearts ſhould tend; For it is our ſoueraigne good, and the ſcope of our beatitude, and not theſe tranſitory things, which make them neuer the better that poſſeſſe them; but are many times cauſe that they waxe worſe, if they obſerue them well, as ſaith the Apoſtle,1. Tim. 6. and to ſwell with vaine preſumption, and to be haughty and proud, and to ſet their hope vpon the vncertainty of riches, to keepe a ranke by themſelues, and to be very little conuerſant, to be inſolent and outragious, as ſaith Dauid.

And ſpeaking of the truſt which ordinarily they ſet vpon their riches, ſaith elſewhere.

Then mocking them he addes: There is not one of them that can His brothers death redeeme, Or that can giue a price to pay Sufficient for him.

Item, in an other place where he ſpeakes of both togither, to wit, of the iniuſtice, violence, and oppreſſion which the rich and mighty of this world vſe to the poore, and of their vaine hopes.

It is the reaſon for the which Ieſus Chriſt calleth richeſſe, riches of iniquity, Luk. 16. not but that they are creatures of God, and good, when men can vſe them well, and apply them as God hath commanded; But becauſe almoſt all men abuſe them, cauſing them to ſerue to their diſordinate deſires. Alſo ſaith St. Paul, 1. Tim. 6. the Diuell makes vſe of them as of ſnares and ginnes, to intrap and intangle them, and to cauſe them to fall into many fooliſh and noyſome deſires which bring them to perdition and deſtruction, and euen ſometimes cauſeth them to depart from the faith: as euery day wee ſee it happeneth to many Apoſtataes, who being reproued for reuolting and going from the Church, haue no other anſwere to excuſe and colour their Apoſtacy, but that they will not leeſe their goods; louing rather to periſh curſedly in keeping them as goods for a ſhort time, then to be ſaued for euer in forſaking them. Wherein they ſhew themſelues to be farre from following the counſell of Ieſus Chriſt, and to bee of his Diſciples, vnto whom he counſelleth, that if their hand or foote cauſe them to ſtumble, Mat. 19. that they cut it off and caſt it behinde them, becauſe it is better for them to goe into the Kingdome of heauen lame, then to be ſent into torments with two legges and two armes. And of the eye likewiſe, which is the part of the body that we hold deareſt; if it offend vs, that wee ought to pull it out and caſt it from vs. For (ſaith he) it were better to enter into life with one eye, then to haue two, and to bee caſt into torments. What ought wee then to doe with temporall goods, when wee feele that by them wee are detayned or diſtracted from following IESVS CHRIST chearefully? were it not more expedient and healthfull for vs, with a good courage to breake theſe ſnares that hold vs ſo intangled, and to eſcape, then to remayne caught and intrapt, and to fall into the handes of the fowler? Crates the Theban, feeling that the goods which hee did poſſeſſe drew him from the ſtudy of Philoſophie, and that the care which hee had to adminiſter them, did not ſuffer him to practiſe it with ſuch leaſure and liberty of minde as hee deſired, tooke them and caſt them into the Sea; ſaying very well, that hee had rather to drowne them, then they ſhould drowne him. And if a poore Pagane hath done this through a deſire that hee had to learne the knowledge of morall and pollitike vertues, to the ende to frame and rule the courſe of his life well, what ſhould wee doe that are Chriſtians, inſtructed by the word and Spirit of GOD, that haue the promiſes, and ſo certayne a hope of euerlaſting life and the Kingdome of heauen, that wee ought not in any wiſe to doubt, but that wee ſhall alſo one day haue the poſſeſſion of it? Let vs then leaue the vvorldly goodes to vvorldly men, and to thoſe that haue no other hope, not other Paradiſe but vpon the earth. If wee haue any;1. Cor. 7. let vs poſſeſſe it as if we had it not, and let vs take no more of it then wee muſt needes for our vſe, that is to ſay, for our bare nouriſhment and cloathing; which Ieſus Chriſt teacheth in his forme of praier which he gaue to his Diſciples, where he teacheth them to demand nothing elſe but their daylie bread; Condemning thereby the delicates, the lickoriſhneſſe and wantonneſſe, the ſumptuouſneſſe, the exceſſe, and all the vaine ſuperfluities of this world. For the world as it is corrupted and exceſſiue in all things, doth not content it ſelfe with ſuperfluous things only; but the children of God ought to content themſelues with things neceſſary, & thinke that they are very rich, when they haue cruſts or barly bread, or little fiſhes broyled as had Ieſus Chriſt and his Apoſtles, a little cake baked vpon the harth, as Elias had; Locuſts, as Iohn Baptiſt had to nouriſh him, and to cloth him, a courſe coate ſhagged with Cammels haire. Howſoeuer, they muſt poſſeſſe the riches, and not ſuffer themſelues to bee poſſeſſed by it, let them rule it, and let them not ſuffer themſelues to be ruled of it. Concluſion, whether God giueth them any, or whether hee takes any from them, they muſt bee as ready to leaue it as to take it, and to bleſſe the name of God as well for the one as for the other, as did patient Iob. The third concupiſcence and the moſt dangerous, is the concupiſcence of the fleſh, the which Salomon purſues at large, in Eccleſiaſtes, to ſhew that it is the chiefeſt and moſt generall of all vanities; For there are few folkes in the world, or perhaps none, but ſeeke after the contentment and pleaſure of the fleſh. Some delight in building of houſes and ſtately Pallaces, for to perpetuate the memory of their names, as ſaith the Prophet, Their care is to build houſes faire, Pſal. 49. And ſo determine ſure. To make their name right great on earth; For euer to endure. Yet ſhall no man alwaies enioy, High honor, wealth and rest, But ſhall at length taſte of deaths cup. As well as the brute beast.

Others take pleaſure in hauing faire gardens, faire orchards, faire plats, faire allies well couered, to bee coole and in the ſhaddow; Others apparell themſelues richly, and ſpend almoſt the whole day in combing and curling their haire, in ſetting of their ſtuffes, in looking in a glaſſe, in perfuming of them ſelues. Others deſire to haue rich and ſumptuous houſhold ſtuffe, for to adorne and decke vp their Hals and Chambers, good Tapeſtry, faire Pictures, Bedſteds, Couerings, Chaines of gold, and the richeſt imbroderings that can be found, Iuory caſements, and great ſtore of gold and ſiluer plate. Others deſire to haue their tables well couered with the rareſt and moſt exquiſite meates that can bee found, and lickoriſh Cookes anſwerable to dreſſe and ſeaſon them. Others take pleaſure in being in merry company, there to laugh, reioyce, dance and reuell, and to doe other things which cannot bee ſpoken nor written with modeſty. And what is all this in ſumme? is it any thing elſe but the markes, monuments and trophees of the luxurie, diſſolution and vanity of Chriſtians? As it was ſpoken in times paſt of the golden Image which Phryna a famous Cortizan of Athens, cauſed to bee erected in the middeſt of their Citty, with this faire inſcription vnder it, This is the trophie of the ſpoiles of the diſſolute and infamous laſciuiouſneſſe of the Greekes, that was done in one onely Citty of the Grecians, for to reproue the laſciuious life of the Cittizens.

But this day amongſt Chriſtians, there is neuer a houſe in the Citties and Townes, nor any Villages in the Countrey, but you may ſee the Scutchins of the world ſet vp, and of that filthy ſpirit that reignes therein; and euen in thoſe dayes which GOD hath reſerued to himſelfe, to the end that in them all the world ſhould employ themſelues to ſerue and to praiſe him, and they altogither ſhould thinke of nothing elſe, but of ſanctifying and celebrating his moſt holy name. But men are ſo farre from doing that, that of the ſeauen dayes in the weeke there is neuer a one wherein GOD is ſo much prophaned and blaſphemed, as hee is on thoſe dayes; which now a dayes ſeemes to bee appointed to giue paſtime to the Diuell, to our fleſh, for dancing, feaſting, and all other merry paſtimes, which the one and the other deſire. Who is hee then that can with reaſon bee ſorry for ſuch pleaſures when they leaue them? the which bring nothing elſe but ſhame and diſhonour, ſpoile and loſſe of goods, infinite diſeaſes to body and ſoule, a ſtupidity and dulneſſe; ruines and deſolations of Countries, Kingdomes, and houſes, a contempt of vertue and of all honeſty, a hatred of all true religion and of God himſelfe, whom theſe ſwine flie from, and haue in ſuch horror, that they would gladly neuer heare talke of him; Which moreouer doe not only effeminate vs, but make vs in the end like vnto beaſts, and they ſtay not long to bring vs to death, when wee continue in them. Let vs then looke that by their flatteries and faire countenance, they doe not ſeduce vs. Their apparant beauty which appeares outward, is alluring, and deceiues thoſe that doe not beware of the poyſon that is hidden vnderneath. Like vnto the Bird and the Fiſh that are taken with the hooke,Simil. being drawen thereunto and deceiued by the baite that couers it. Let vs then behold them behind and not before, as Ariſtotle did wiſely admoniſh; for pleaſures before ſeeme faire like vnto Syrenes; but if men looke vpon them behinde, they draw after them a long Serpents taile ſo vgly, that the ſight of it only is fearefull. Ha, who were able to recount the deluge of euils and miſeries that haue befallen vs by that little pleaſure which our firſt Parents had in eating the fruit that was forbidden them? Which was cauſe that God, who is ſo patient and ſo ſtow to wrath, did ſend that great deluge of waters vpon the earth, by the which he blotted out and raced euery liuing ſoule from off the face of the earth, reſeruing none aliue but onely Noah and his wife, and the liuing creatures which he gathered into the Arke with him. The occaſion of ſo horrible and fearefull a iudgement of God, was it not the filthy whordomes that reigned in thoſe dayes amongſt men, who tooke indifferently all the women and maids they pleaſed, without hauing any regard to the order and honeſty which GOD had commanded in inſtituting marriage at the beginning of the world? What was likewiſe the cauſe of the totall ſubuerſion and ruine of Sodome and the Townes round about, but their infamous adulteries, and the filthy pleaſures that they tooke in their banquets and gluttony? Wherefore alſo did God anger himſelfe ſo ſharpely againſt his people in the deſerts, where at one time hee ſlew three and twenty thouſand, and at an other a great number; was it not by reaſon of the whoredomes which they committed with the Madianitides? And the quailes which they had demaunded to ſatisfie their gluttony, whereof GOD would perpetuate, the memory, commaunding that the place; where they had receiued ſo great a wound, ſhould bee afterwards called the Sepulcres; of concupiſcence? What did happen afterwards in Hemors houſe and Towne, by reaſon of the whoredome which his ſonne Sichem had committed with Dina, Iacobs onely Daughter? And in Dauids for hauing abuſed the wife of his ſeruant Vriah? And Salomons his ſonne who was ſo wiſe, and had receiued of GOD ſo many honours and fauours, and ſo much glory, richeſſe, and power, and beſides all that ſo many faire and excellent promiſes of GOD, that hee might iuſtly call himſelfe, of all the Kings and Princes of the earth the Pearle? And neuertheleſſe the delights and pleaſures of the world, could mannage him ſo well, that they tooke away his good vnderſtanding, euen in his old age when hee ſhould haue had moſt prudence, and his iudgement moſt ſetled and ſtayed. And they made him not onely to forget GOD, and the obligation which hee had towards him; But alſo to ſacrifice vnto Idols, like a man out of his wits, and that to ſatisfie to the Women and ſtrange Concubines wherewith hee had acquainted himſelfe, againſt the expreſſe commaundement of GOD; whereupon afterward followed many euils vnto his houſe, and to his poſterity. Achabs houſe was it not ruinated and deſtroyed euen to the roote, by reaſon of the whoredomes as well corporall as ſpirituall that reigned therein? What was the cauſe of ſo many piteous tragedies, that haue beene written of the ruines, miſeries and deſolations happened in the houſe of Priam, a King renowned in riches, greatneſſe, and glory, amongſt all the greateſt and mightieſt Princes of Aſia; was it not the fooliſh loue betweene Helen and Paris? The occaſion likewiſe of thoſe which happened in the Court of great Agamemnon, after hee was returned from Troy with victory, and loaden with glory and bounty, was it not the impudency of his wife Clitemnestra, and of Aegiſtus, her adulterer? The ſpoiles which were made in Ionia in the time of Cyrus, and the great calamities and miſeries that fell ouer all the Countrey, which was the faireſt and moſt fruitfull that was in all Aſia, did they not alſo proceede of this occaſion, as Herodotus reciteth? Ah, who is able to repea • e all the euils, which this curſed concupiſcence of the fleſh hath brought, and ſtill bringeth daylie with it? Surely, Plato named it very well, a baite of all miſhaps and miſeries. And Adrian the Emperour figured it properly,Simil. comparing it to a Pill that is gilded on the toppe, to bee ſwallowed the more eaſily; But when men come to diſgeſt it, then they feele the bitterneſſe of it. There is only this difference, that the pils purge and empty all ill humours out of the body, to make it healthfull; But pleaſures to the contrary heape on more and multiply them, and doe wholly corrupt all good diſpoſitions as well of body as of ſoule. When they are turned from vs, either by ſickneſſe, pouerty, age, or otherwiſe, wee ought no leſſe to reioyce then if wee were eſcaped from the hands of ſome cruell and furious Tyrants: for there is no tyrannie more cruell, then that of our pleaſures and cupidities (as ſaith Cicero,) by reaſon that others extend but onely to the goods and body; but this reacheth to the ſoule and conſcience, which it tortures and torments in a ſtrange faſhion. Whoſoeuer then deſireth a liberty and peace in his minde, and to haue a ioyfull and peaceable heart, which is the moſt precious good that wee can ſeeke or finde in this world, hee muſt giue ouer all the pleaſures of this world, and reioyce when they goe from him, as they doe at death. Theſe things muſt be propounded to the ſicke that finde themſelues too much addicted to the deceitfull pleaſures of this world; and on the other ſide repreſent thoſe vnto them that ſtay & are alreadie prepared for them in heauen, the which are ſo great that the odour and taſte onely which by the ſpirit of God the Apoſtles and Martyrs haue had of them, hath made them to forget the world with all the delights thereof, before they were departed out of it. What ſhall it then be, when being dead, we ſhall drinke by great draftes at the floud of theſe pleaſures? when we ſhall openly behold the face of our God and Sauiour Ieſus Chriſt? when we ſhall be ſet at his Table with the Patriarkes, Abraham, Iſaak, and Iacob? when we ſhall heare the ſweete muſicke of Angels, ſinging inceſſantly, To the holy, holy, holy great God of battailes be praiſe, glory, and honour for euer when God ſhall wipe all teares from the eyes of his children, that he will cauſe them to enter into the poſſeſſion of his reſt and of his ioy? That he will cauſe them to ſit by 〈◊〉 vpon the ſeats that were long ſince ſet vp and prepared for them, that they may altogether iudge the world and the diuels: and finally that in ſteede of the Sunne and the Moone, Hee will bee a perpetuall light vnto them, and will powre vpon them a ſempiternal pleaſure. This pleaſure ſhall bee as ſaith IESVS CHRIST, a permanent and euerlaſting pleaſure, and not like vnto the worldly pleaſures which vaniſh away with the time, and looſe their ſauour, how great and agreeable ſoeuer they be in their beginning: which we ſee in men euery day by experience, who long for the things which they deſire with a feruencie and vehemencie, and when they haue obtained that which they demanded, and haue enioyed it for a time at their pleaſure, then this great heate beginneth to coole and diminiſh, and in the end, is withered and decayed quite. And likewiſe it happeneth oft, that after wee haue enioyed that which wee deſired with ſuch affection, wee diſdaine it afterward, with as great a diſlike; whereof wee haue in the Scripture a notable example in Ammon Dauids ſonne, and his ſiſter Thamar.

But the true pleaſures which the happie ſoules enioy in the kingdome of heauen, are of another nature. For in ſatisfying vs, they leaue vs alwaies an appetite, and in glutting vs, they leaue vs hungrie; they quench our thirſt, and yet wee are alwaies drie, inſomuch that in contenting and ſatisfying our appetites, they leaue vs a deſire to remaine alwaies in that eſtate, which maketh that wee are neuer wearie. They are then the true pleaſures which wee ought alwaies to deſire and ſeeke after, and not the worldly pleaſures that are all itchie and ſcabbie.Simil. For as thoſe that are ſcabbie take pleaſure, and feele ſome eaſe whiles they doe ſcratch their ſcabbes, the which neuertheleſſe laſteth but a little, being preſently followed with a paine that ſmarteth afterward: Alſo the voluptuous men haue neuer any pleaſure but it is intermingled with a thouſand ſorrowes.Simil. And their pleaſure is like vnto that which thoſe feele that are tickled, the which hath I cannot tell what kinde of paine and toyle, which maketh him to forget and hate it.

There is yet a griefe that may much torment the ſicke, and which muſt be taken away; to wit, for their wiues and children, from the preſence and companie of whom they feare to bee ſeparated by death. Now the conſolation which ought to be giuen them, & the remedy which ought to be applied thereunto, is to alledge vnto them the promiſes which God maketh to widowes, that he takes them into his protection, and promiſeth to haue a particular care ouer them, and to defend & maintaine them againſt thoſe that ſhall oppreſſe them, and to doe a horrible vengeance for the outrages and iniuries that ſhall be done vnto them.

Item, it muſt be alledged vnto them, that although they be forſaken of their mortall husband whom they had eſpouſed; notwithſtanding that there remaineth another immortall for them, to wit, Ieſus Chriſt, who will neuer forſake them, no more then all the reſt of the faithfull, who altogether relie vpon him, and that leauing them in the keeping of ſuch an executor they can want nothing; you muſt alſo ſhew them that going out of this world, it is as if they and their wiues, vndertooke a iourney together, whither the one goeth firſt, and the other followeth ſoone after. And finally, that as in the beginning of their mariage, it hath not grieued him to forſake father and mother to cleaue to his wife; that now alſo it ſhould not bee grieuous to him to leaue his wife for to returne to God, who ought to be dearer to vs then fathers, mothers, wiues, children, or any thing elſe. As for the children, you muſt ſet before them that faire promiſe, which God made to them and to their children, and which hee hath ſealed and ratified in the Baptiſme of the one and the other; to wit, that he will be their God, and to their ſeede after them: for that ought to aſſure them, that the ſame fauors that God hath done for them, ſhall be continued to their poſteritie, as he promiſeth expreſly in Exodus, that he will ſhew mercy to a thouſand generations in thoſe that loue him, and feare him, and are curious in keeping of his commaundements. What then can thoſe children want, who being imitators of the faith and godlineſſe of their fathers, are aſſured by the promiſe of God, to be alwaies enuironed and couered with his grace & goodneſſe, which grace is the ſpring head from whence all happineſſe and proſperity floweth vpon vs? Moſes ſaith, that man liueth not by bread onely, Deut. 6. but of euery word proceeding from the mouth of God; which is not to be referred to the nouriſhment onely, but to all the other commodities of mans life. The fathers that ſhall leaue this word with their childrē, ought not to be in care for the nouriſhment, nor the apparrel, nor all the entertainment of their children; for they are certaine by the word of God, that in ſeeking his kingdome and his iuſtice, hee will accommodate them with all things neceſſarie for this preſent life: for being their Paſtor as he hath bene to their fathers, can he euer forget them, or leaue the care that he hath of his ſheepe? Dauid ſaith, ſpeaking of the prouidence of God, and exhorting euery one to relie vpon it as he did, Pſal. 23.The Lord is onely my ſupport, And hee that doth mee feede, How can I then lacke any thing Whereof I ſtand in neede?

Item elſe where, where he compareth the condition of the wicked with that of the good, he ſpeaketh thus of the good: Pſal. 37.They ſhall not bee diſcouraged When ſome are hard beſted, When other ſhall bee hungerbit, They ſhall be clad and fed. For whoſoeuer wicked is And enemie to the Lord, Shall quaile, yea melt euen as lambs greaſe Or ſmoake that flieth abroad.

And going on.

And a little after.

Let him then that is ſicke leaue his childrē in Gods keeping. For he cannot giue them a better nor a more faithfull executor; and you muſt not feare, prouided that they containe thēſelues in his obediēce, & that they walke in his feare, & that they goe alwaies before him with a roundnes & ſimplicity of heart, that any miſhap befal them. Now hitherto we haue treated and ſpoken of the things which are fitting to be propounded to the ſick, as wel to inſtruct the, as to comfort and exhort them to do their dutie; and alſo the meanes that they muſt follow, to arme themſelues againſt the temptations, wherewith they may be aſſayled in their ſickneſſes It remaines to make the ſumme of all theſe diſcourſes, to the end the Reader may comprehend, and note briefely all that is therein handled, and ſerue himſelfe therewith in the comforting of thoſe that are ſicke, as hee ſhall finde to bee expedient for them.

Eccleſ. 7. Salomon ſaith that it is better to goe into the houſe of mourning then into the houſe of banquetting, becauſe that there is the end of all men, and the liuing puts that in his heart: To teach that the principall ſtudie and exerciſe whereto man ought to apply himſelfe during this life, is the meditation of the frailtie, miſery, breuitie, inconſtancie, and vncertainty thereof. And to preſent his end before him, it is death which alwaies followeth vs ſtep by ſtep, and wee know not the howre nor the day when it muſt call vs like vnto an huſher before our Iudge, to giue him an account of all our life. It is then good that we haue alwaies our memory preſent, and keeping our ſelues readie, and that holding our lampes burning and lightned in our hands, we bee not ſurpriſed with the ſudden and vnexpected comming of our ſpouſe, but readie to receiue him, when he ſhall come, and to enter into his reſt with him. But becauſe the loue of this life, and the ſweetneſſe and delights of this world, doe often full vs aſleepe, and turne from vs the remembrance of theſe things, to awake vs, we cannot doe better then to frequent the ſicke folkes houſes, and hoſpitals, not onely there to behold on euery ſide, the Images and examples of the corruption and mortality of our poore nature, to the end to humble our ſelues, and to containe our ſelues modeſtly: But alſo to exerciſe our charity towards thoſe that languiſh and are affected, in comforting them.

The which then to do, we muſt firſt ſhew them, that all ſickneſſe commeth from God, and he ſendeth it, ſometimes to chaſtiſe and to bridle vs, ſometimes to proue and exerciſe our vertue; giuing vs by that meanes matter and argument to ſhew the affiance and truſt that we haue in him, to require his mercie by prayers, and ſighings, to acknowledge and confeſſe our faults and offences with griefe & diſpleaſure; and to bring the ſicke to this point, to cauſe him to make a true and humble confeſſion of his ſinne.

Secondly we muſt propound vnto him, that it is the ſpring and principall cauſe of ſickneſſes as well corporall as ſpirituall, and for to heale them, they muſt take away the cauſes which ingendred them; that is to ſay, our ſinnes, whereof we cannot be otherwiſe deliuered, but by the remiſſion and pardon that God giueth vs of them by his grace; prouided (as ſaith St. Iohn) that we confeſſe them vnto him,1. Iohn. 1. and be aſſured that Ieſus Chriſt is our aduocate and mediator towards him, by the means of his iuſtice wherwith he couereth and blots them out, in ſuch ſort that they come not in iudgement.

And becauſe that the loue which we beare naturally doth blind vs, and is cauſe that we neuer thinke our ſelues ſo vicious, and imperfect as we are, we muſt (to take away this vaile from before the eyes of the ſicke) lay before him the law of God, as a looking glaſſe, wherein hee may behold his whole life, and to giue him to vnderſtand how by that, not onely our actions, but alſo our whole nature is condemned.

And for proofe and confirmation thereof alledge generally vnto him, that we are all conceiued in ſinne, and borne the children of wrath, that we are but fleſh and all vanity, that we are ſold vnder ſinne, that in vs there is no goodneſſe, that euen all our iuſtice is but olde ragges; and for concluſion that we are nothing at all, but duſt and putrifaction. After that, we muſt make vnto him a briefe diſcourſe vpon all the commandements of God, and ſhew vnto him by little and little, that whenſoeuer he ſhall examine himſelfe, he ſhall finde that there is not one of them, but he hath very often tranſgreſſed, and beginning at the firſt table put him in mind.

1 That he hath not done his duty in ſeeking after God, & endeuoring to know him.

That he hath not loued him with all his heart, with all his ſtrength, and with all his vnderſtanding.

That he hath not alwaies put his whole truſt in him.

That he hath often doubted of his promiſes, and hath miſtruſted his helpe.

That hee hath rather relied vpon the armes of the fleſh, and humane meanes which he had, then vpon the ſuccour and helpe of God.

That hee hath not waited for all his proſperity and aduancement from his onely fauour and bleſſing.

That he hath not alwaies called vpon him in his affairs, with aſſurance & certaine hope to be vnderſtood, and to obtaine.

That he hath not alwaies feared and reuerenced him, as did appertaine to his high and ſoueraigne Maieſtie.

That hee hath not alwaies giuen him thankes, and bleſſed his name for all things, and at all times, as well in aduerſitie as in proſperitie.

2 Afterwards, that thinking vpon God, he hath preſented him vnto himſelfe ſometimes vnder a humane and corporall figure.

That he hath not apprehended him like vnto a Spirit being immenſe, infinite, inuiſible, immortall, impaſſible, vnchangeable, ſoueraigne in might, goodneſſe, mercy, iuſtice and verity, like vnto a protector of all vertue and perfection, and a ſpring of all life and light, fountaine of all fulneſſe and good, the ſcope of beatitude and felicity, beginning and end of all things, who is, and by his onely word cauſeth all creatures to ſubſiſt.

That he hath not ſerued and worſhipped him in ſpirit and truth, as he requireth and commandeth vs in his law.

That he hath bene more curious of ceremonies and exterior demonſtrations of pietie, then of piety it ſelfe, and to make the ſhew of a Chriſtian then to be one indeed.

And finally, that he hath not alwaies thought that the true and legitimate ſeruice of God, conſiſteth onely in the obedience of his holy will.

3 That ſpeaking of God, it hath not bene with ſuch reſpect and reuerence of his Maieſtie as did appertaine; that he hath not ſtudied to ſanctifie, celebrate and glorifie his name as he ought.

That by his wicked life and conuerſation, he hath bene cauſe that he hath bene blaſphemed by the ignorant and infidels.

That he hath not heard, reade and meditated the word of God, with ſuch deſire, feare and zeale as was required, to doe honour vnto the Lord who ſpake, and in whoſe name it was denounced vnto him.

That he hath not alwaies ſpoken of the workes of God, nor in them acknowledged the greatneſſe of his power, wiſedome, and goodneſſe, with ſuch praiſe, admiration, and aſtoniſhment as they deſerue by their amplitude and magnificence.

That being at the Lords table at all times when the communion hath bene celebrated in the Church, it hath not bene with ſuch humility and deuotion, nor ſuch contēplation of the myſtery there ſet before him, nor ſuch eleuation of his heart vpwards, where Ieſus Chriſt is ſet at the right hand of God his father, as he ought to haue done.

4 That in the daies appointed to abſtaine and reſt from prophane and bodily worke, to the end wholy to be applied to the ſanctification onely of the name of God, hee hath not altogether giuen himſelfe to the meditation and exerciſes of ſpiritual things, thinking vpon, nor ſeeking after nothing, but onely thoſe that are aboue.

That he hath often bene more curious of his temporall affaires, then to ſeeke the kingdome of God and his iuſtice, preferring by that meanes this tranſitorie and corruptible life, before the happy and euerlaſting life, and the care of his bodie before that which he ſhould haue had of his ſoule: and the ſeruice of the world, and of his fleſh before the ſeruice of God, which hee ought to haue honoured aboue all things.

That for ſmall and light occaſions he hath diſpenced with himſelfe not being at the place of conuocations and Eccleſiaſticall aſſemblies, there to make a publike confeſſion and proteſtation of his faith, to ſhew his deuotion, and the feare that he hath of God, to edifie the company by his example, and to publiſh to euery one without ſhame, without feare, and without any diſſimulation and hypocriſie, the religion that hee meanes to follow and hold, and in the which hee is reſolued to liue and die.

That hee hath not employed himſelfe to inſtruct and catechiſe his wife, his children, his ſeruants, and all his familie, as he is bound, calling them to morning and euening prayer, exhorting them to reade and meditate the word of God, and to ſing Pſalmes, Hymnes, and Canticles to his praiſe, and to conferre amongſt them of all holy things, and not to holde any ſpeech but that onely that may aduance and make them them to grow more and more in the knowledge and feare of God.

That after the ſpirituall exerciſes to the which men ought principally to giue themſelues in the daies of reſt, as to heare the exhortations with feare and reuerence, and in all humilitie to aſſiſt at the publicke confeſſions, prayers, and thankeſgiuings that are made and giuen to God in the whole aſſembly, hee hath not reſerued himſelfe the reſt of the day to viſite the priſoners, to comfort the ſicke, to enquire after the poore, and to ſeeke them out to aſſiſt them.

After hauing thus briefly diſcourſed to the ſicke the faultes which he may haue committed againſt the commandements of the firſt Table, then muſt you paſſe from thence to the ſecond, and giue him to vnderſtand:

5 That firſt he hath not borne to his ſuperiours ſuch honour and reuerence, nor ſhewed ſuch nor ſo readie obedience, nor finally bene ſo fearefull to offend them as God commaunds him in his law. And if he haue done any duty towards them, that it rather hath bene to be ridde of them, or for feare of puniſhment, if he ſhould haue done otherwiſe, then for reſpect that he beares them in his conſcience, or deſire that he had in that to obey God.

That he hath not alwaies ſo well prayed to God for their health and proſperity, and to direct them with his holy Spirit in their counſels, and to giue them the grace to gouerne themſelues by his word in all their actions, and generally to bleſſe and direct them in all their waies, as he was bound thereunto by the expreſſe commandement of God.

That he hath not had ſuch an opinion and eſteeme of his Paſtors, that haue the charge of his ſoule, and to adminiſter the ſpirituall foode and nourriture; that he hath not reſpected their authority, hearkened to their voice, receiued their admonitions, obeyed the doctrine which they did preach, and willingly yeelded to the ſoft yoake and charge of Ieſus Chriſt, which they impoſed vpon him in his name.

That he hath not often ſpoken of them nor of their faſhions and demeanures in ſuch honour as might be required. And if in his preſence any would blaſe or prate of them, that he hath not oppoſed himſelfe againſt them, and hath not forbidden them as he ought.

6 Item, that hee hath not loued his neighbours as himſelfe, deſiring and wiſhing as much good to them as to themſelues.

That hee hath hated them when hee hath thought to haue receiued ſome damage by them, wiſhing all ill hap and death vnto them.

That hee hath deſired and ſought the meanes to be reuenged of his enimies, making no reckoning of the defence which God maketh againſt it, reſeruing the purſute and vengeance to himſelfe of all the wrong done to his children and ſeruants.

That hee hath not beene pittifull to the poore, nor done his duty in adminiſtring of his goods vnto them, to nouriſh and clothe them, lodge and fit them with things neceſſary to the comforting and entertayning of their poore life, and to the eaſing of ſo many miſeries and tribulations, wherewith they are inuironed on euery ſide.

That hee hath not viſited his poore brethren being ſicke, nor afforded them bodily and ſpirituall comfort.

That hee hath not oppoſed himſelfe againſt the wicked and malicious men, that did oppreſſe them, and hath not imployed his power and his meanes to defend them, from the violence and outrage that is done vnto them.

That hee hath not reioyced at the proſperity of his neighbours; but hath beene iealous and enuious of their felicity, when hee hath ſeene that God did bleſſe them, and did aduaunce them to ſome higher degree then hee.

7 That hee hath not poſſeſſed his veſſell, that is to ſay, his body, in honour and ſanctification as hee ought, nor conſidered that it was a Temple that God by his ſpirit had dedicated to himſelfe, and that hee ought for this regard to keepe it from all filthineſſe and pollution.

That hee hath not turned his eyes from falſe beholdings ſo carefully as hee ought, but in ſteede of retaining and keeping them in, hath ſuffered them to ſtray and runne after all their concupiſcences.

That hee hath not ſubdued his fleſh vnto ſuch ſeruitude as hee ought, to make it ſubiect or obedient to the ſpirit in all points.

That hee hath nouriſhed and intreated himſelfe too delicately, and hath not alwaies vſed ſobriety and abſtinence, ſufficient to repreſſe the paſſions, and to coole the heate of his concupiſcence.

That by diſcourſe, letters, gifts, ſmiles, lookes, dances, geſtures and ſhamefull motions, hee hath tempted the chaſtity and honour of the wife, daughter, and ſeruant of his neighbour.

That in the faſhion of his apparell hee hath had more regard, and taken more pleaſure to adorne the outward man, then the interiour, and to pleaſe the world, then to edifie the Church with an outward apparant modeſty in his behauiour.

That hee hath not beene curious enough to keepe the chaſtity of his eares and of his tongue, neither to heare nor ſpeake word or ſpeech, that were diſſolute or diſhoneſt.

8 That hee hath beene couetous to inrich himſelfe by vnlawfull and indirect meanes.

That in his dealings and buſineſſe with his neighbours, hee hath not alwaies walked ſtraightly, roundly, iuſtly, ſincerely, and vprightly, as God commandeth to keepe and entertaine the ſociety that he will haue kept amongſt men.

That hee hath obſerued the times of famine and dearth, to ſell his goods and merchandizes at the higheſt rate, and by that meanes to make his gaine vpon the publike miſeries and calamities.

That the ſurplus of the goods that God had giuen him for the entertainment of him and his family, being due to the poore, hee hath reſerued and laid vp in his cheſts, ſellers, and garners, robbing and defrauding by that meanes, thoſe to whom it was iuſtly due.

That not conſidering, that piety with contentment (as ſaith the Apoſtle) is a great reuenue, and that for that reaſon it ought to ſuffice to haue apparell, nouriſhment, and that which is neceſſary for vs, hee thought hee was not rich, if beſide that hee had not many ſuperfluous things.

That hee hath not beene liberall, nor quickly giuen ſome of his goods to whomſoeuer demanded any, conſidering and beleeuing that it is a happier thing to giue then to take.

That hee hath not payed the labourers their wages preſently without deferring till the next day.

9 That he hath not loued the truth in his wordes and deedes, ſaying and ſpeaking nothing fooliſhly and ſlightly; nor ſhewing a grauity and ſincerity in all his ſpeeches, workes, faſhions, and countenances, that might be worthy of a true man in deede.

That in him there hath beene much hypocriſie, colouring and diſguiſing, whether it were to exalt and magnifie his vertues, or to palliate and excuſe his vices with ſome falſe pretence.

That hee hath not beene ſo couragious, nor ſo conſtant to confeſſe and defend the truth againſt the blaſphemers and enimies thereof, and to the contrary to combate againſt errours and lyes as he ought.

That through enuie and malice hee hath detracted and ſpoken euill of his neighbours, and falſly to accuſe their actions, which might haue beene excuſed, and by his exceptions vſed meanes to obſcure the brightneſſe and the glory of their vertues.

That hee hath taken pleaſure to heare flatterers, and theſe that indeauoured to make him beleeue that hee was more vertuous and leſſe vicious, then his conſcience it ſelfe in ſecret did witneſſe vnto him.

10 That in fine to cloſe vp his confeſſion, you muſt ſhew vnto him, that all his nature, as alſo the nature of all men vpon the earth is vicious, and that of it ſelfe it cannot bring forth nothing but bad fruits, no more then a bad tree; to wit all euill thoughts, all diſordinate affections, all noyſome and diſhoneſt ſpeeches, and all workes contrary to the will of God; leauing and omitting on the other ſide, all that which is conformable and commanded by him.

Now after hauing ſhewed him his faults to make him the better to feele them, and thereby to conceiue the more diſpleaſure for them, they muſt bee exaggerated vnto him by the circumſtances of the perſon, of the place, and of the time that hee did them.

And when you ſee him humbled and beaten downe with the feeling of them, you muſt raiſe him againe and comfort him, in ſhewing him the remiſsion of his ſinnes, and for to aſſure him thereof intirely.

You muſt deduce and diſcourſe particularly the reaſons contayned in the Treatiſe, and going on take away the feare that hee may haue of Death, of the Diuell, and of the Iudgement of God, and finally the griefe for the world, and thoſe thinges which hee leaueth therein, by the hope and deſire which ought to bee laid before him of the neare enioying of heauenly and incorruptible goods; and that done, to kneele downe and pray to GOD for him and all that are in the company in this manner.